THE  PEOPLE  OF 

THE  EASTERN  ORTHODOX 

CHURCHES, 

THE  SEPARATED  CHUR(]HES 

Oy  THE  EAST,  AND 

OTHER  SLAVS. 


REPORT  OF  ^'HE  COMMISSION  APPOINTED  BY  THE  MIS- 
SIONARY  DEPARTME>iT^  OF  NEW  ENGLAND  TO 
CONSIDER  THE  WORK  OF  CO-OPERATING 
WITH    THE    EASTERN     ORTHODOX 
CHURCHES,  THE  SEPARATED 
CHURCHES  OF  THE  EAST, 
AND  OTHER  SLAVS. 


Rt.  Rev.  Edward  Melville  Parker,  D.D.,  Chairman, 
Bishop  Coadjutor  of  Now  Hampshire. 

Rev.  Thomas  Burg...-  .  ' 

Saco.  iVia  ne. 

Rev.  Rottrt  Keating  Smith. 
WestfieW,  Massachusetts. 


Presented  at  the  Council  of  the  Department  held  at 
Providence,  Rhode  Islana,  October  23,  1912. 


PUBLISHED  BY  THE  COMMISSION. 
SiJringflcld.  Massachusetts. 

1913. 


^^B          "^^  Ve 

LIBRARY 

^ 

Copies  of  this  Report  may  be  had 

at  Twenty-five  Cents  each 

from  the    Rev.   Thomas   Burgess, 

Saco,  Maine. 


THE  PEOPLE  OF 

THE  EASTERN  ORTHODOX 

CHURCHES, 

THE  SEPARATED  CHURCHES 

OF  THE  EAST,  AND 

OTHER  SLAVS. 


REPORT  OF  THE  COMMISSION  APPOINTED  BY  THE  MIS- 
SIONARY  DEPARTMENT  OF   NEW  ENGLAND  TO 
CONSIDER  THE  WORK  OF  CO-OPERATING 
WITH    THE    EASTERN    ORTHODOX 
CHURCHES,  THE  SEPARATED 
CHURCHES  OF  THE  EAST, 
AND  OTHER  SLAVS. 

Rt.  Rev.  Edward  Melville  Parker,  D.D.,  Chairman, 
Bishop  Coadjutor  of  New  Hampshire. 

Rev.  Thomas  Burgess,  Secretary, 
Saco,  Maine. 

Rev.  Robert  Keating  Smith, 
Westfield,  Massachusetts. 


Presented  at  the  Council  of  the  Department  held  at 
Providence,  Rhode  Island,  October  23,  1912. 


published  by  the  commission. 

Springfield.  Massachusetts. 

1913. 


PRESS   OF 

SPRINGFIELD    PRINTING    AND    BINDING    COMPANY, 

SPRINGFIELD,   MASS. 


or 


CONTENTS 

'^      Preface 5 

By  the  Rt.  Rev.  Edward  Melville  Parker,   D.D., 
Bishop  Coadjutor  of  New  Hampshire. 

Report  on  the  Greeks 13 

^  ^  By  the  Rev.  Thomas  Burgess,  Saco,  Maine. 

Report  on  the  Syrians 27 

By  the  Rev.  Richard  Daniel  Hatch,  Southport,  Conn. 

Report  on  the  Slavs 37 

By  the  Rev.  Robert  Keating  Smith,  Westfield,  Mass. 

Report  on  the  Armenians 85 

By  the  Rev.  John  Higginson  Cabot,  Boston,  ]\Iass. 

Report  on  the  Albanians 97 

By  the  Rev.  Thomas  Burgess,  Saco,  Maine. 

Appendix 107 

Bibliography 115 


^/y- 2  3600 


PREFACE. 

This  is  the  report  in  full,  of  which  extracts  were  read  at 
the  Department  Council  of  New  England  in  Providence,  in 
October,  1912,  by  the  committee  appointed  to  consider  the 
work  of  co-operating  with  the  Eastern  Orthodox  Churches, 
the  Separated  Churches  of  the  East,  and  other  Slavs.  The 
report  has  been  somewhat  expanded  and  brought  up  to  date. 

Foreigners  are  pressing  into  New  England  in  increasing 
numbers,  and  the  Germanic,  Scandinavian,  and  English- 
speaking  immigrants  are  now  being  succeeded  not  only  by  the 
Italians,  but  by  the  Greeks,  Syrians,  and  many  Slavic  peoples 
of  Eastern  Europe.  The  problem  of  dealing  with  these  races 
is  no  longer  a  theoretical  one,  but  one  that  comes  into  almost 
every  one  of  our  home  towns  in  an  acute  and  insistent  way. 
Co-operation  with  these  fellow  Christians,  and  a  helpful 
ministry  to  them  in  this  new  land,  will,  we  trust,  ultimately 
result  in  the  restoration  of  inter-communion,  after  centuries 
of  separation,  between  East  and  West;  but  the  divisions  of 
centuries  are  not  remedied  in  a  few  months,  and  there  must 
be  a  large  preliminary  clearing  away  of  misunderstandings, 
and  a  great  increase  of  knowledge,  before  we  can  deal  helpfully 
and  practically  with  this  vital  home  question  of  the  foreigner 
in  our  New  England  towns  and  cities. 

The  ignorance  of  the  average  American  about  these  latest 
comers  to  our  shores  is  profound!  All  Slavs  are  indifferently 
called  Polanders;  some,  by  a  strange  perversion  of  facts,  are 
called  Huns,  the  name  of  no  Slavic  race,  but  of  their  oppressors 
in  Hungary.  Albanians,  Greeks,  Turks,  and  Syrians,  and 
any  other  unknown  races,  are  often  indifferently  termed 
"Dagoes."  Russian  and  Syrian  Orthodox  Christians  are 
called  "Greek  Catholics,"  even  in  official  government  reports, 
this  being  the  name  properly  applied  to  men  of  the  Greek 
race  who  have  submitted  to  the  Papal  obedience.  Few 
American  Christians  knoAv  whether  we  are  speaking  of  races 
or  religious  beliefs  when  they  read  the  words  "Uniat,"  "Maro- 

5 


nite,"  ''Slovak,"  "Monophysite,"  "Ruthenian,"  "Jacobite," 
or    "Gregorian   Armenian." 

This  report  is  an  attempt,  by  a  careful  account  of  some 
of  the  newer  races  of  immigrants,  and  by  a  discussion  of  their 
separate  nationalities,  to  dispel  ignorance  and  inspire  interest 
in  a  pressing  New  England  problem.  We  hope  that  it  will 
arouse  interest  in  this  question,  promote  further  investigations 
by  individuals,  provoke  criticism,  invitecorrectionof  facts  stated, 
and  stimulate  active  work  by  individuals  and  congregations. 

The  writers  of  the  various  reports  herein  included  have 
obtained  much  of  their  information  from  leading  men  of  the 
different  races  themselves,  so  that  a  good  part  of  this  work  is 
the  result  of  original  investigation. 

In  general,  we  would  suggest  — 

(1)  That  Churchmen  should  get  an  accurate  knowlege 
of  these  different  races  as  they  attempt  to  work  for  and  with 
them;  not,  for  example,  attempting  the  impossible,  by  trying 
to   induce   Armenians   and   Greeks   to   worship   together. 

(2)  That  they  should  make  a  determined  effort  to  establish 
personal  relations  with  individuals. 

(3)  That  there  should  be  the  same  sort  of  effort  to  get 
a  thorough  acquaintance  with  small  communities  of  foreigners, 
to  know^  them,  and  to  become  known  by  them.  There  is  a 
special  opportunity  for  patriotic  and  religious  work  where 
the  foreign  communities  are  small. 

(4)  That  we  should  not  press  inter-communion  with  the 
members  of  the  Orthodox  Eastern  Churches,  but  should 
endeavor  to  co-operate  intelligently,  and  to  avoid  anything 
like  proselytism,  which  greatly  and  justifiably  alarms  them. 

(5)  That  we  should  lend  our  churches  for  services  by  their 
own  clergy  in  their  own  tongue,  making  careful  efforts  to  see 
that  the  priests  intrusted  with  such  privileges  are  those  properly 
accredited  by  their  own  Church  authorities. 

(6)  That  we  should  make  some  effort  to  teach  them  individ- 
ually, and  in  small  gatherings,  something  of  the  principles 
of  American  life,  df  American  government,  and  of  patriotism. 
The  foreigners  should  see  some  of  the  best  of  Americans, 
and  not,  as  is  too  often  the  case,  only  the  lower  and  baser 
citizens  of  this  country. 

6 


Lastly,  we  would  suj!;gcst  the  duty  for  Christian  people 
of  earnest  prayer  for  mutual  understanding  and  co-operation. 
These  strangers  know  little  of  the  principles  and  methods 
of  the  Anglican  Church,  and  we  even  less  of  their  ways  of 
looking  at  things  and  of  approaching  religious  questions. 
There  is  a  real  work  to  be  done  among  some  Slavs  who  are 
breaking  away  entirely  from  a  rather  loose  attachment  to 
the  Roman  Church,  as  well  as  among  the  Orthodox,  and  among 
those  who  are  disturbed  and  upset  by  the  strange  political, 
social,  and  religious  ideas  of  the  community  in  which  they 
find   themselves. 

It  is,  perhaps,  well  to  end  this  little  introduction  to  the 
report  of  the  Committee  of  the  Missionary  Council  of  the 
Department  of  New  England  by  the  words  of  a  diaconal 
petition  which  occurs  more  than  once  in  the  Liturgy  of  St. 
Chrysostom,  used  in  their  several  languages  by  all  the  Orthodox 
and  Eastern  Christians: — 

"For  the  welfare  of  God's  holy  Churches,  and  for  the 
union  of  them  all,  let  us  pray  to  the  Lord." 


OFFICIAL   LETTER   OF   SYMPATHY 

From  the  New  England  Council  to  the  Christians 
OF  the  Balkan  States. 

In  the  Council  of  New  England  held  in  Providence,  October 
22  and  23,  1912,  the  Rev.  Robert  Keating  Smith  introduced 
a  resolution,  seconded  b}^  the  Bishop  of  Vermont,  expressing 
the  sympathy  of  the  Council  with  the  Christians  in  the  Balkan 
war  then  imminent,  on  account  of  the  necessary  bloodshed 
and  loss  of  life.  The  resolution  was  referred  to  the  Committee 
on  the  Oriental  Churches,  and  Bishop  Parker,  as  chairman 
of  the  committee,  drew  up  the  following  letter,  which  was 
very  handsomely  engrossed,  then  signed  and  sealed  by  Bishop 
Parker,  and  sent  by  registered  mail  to  the  four  Archbishops 
addressed. 

To  the  Archbishop  and  Holy  Sj'nod  of  Athens  and  our  brethren 
of  the  Holy  Orthodox  Church  of  the  Kingdom  of  Greece, 
Grace,  Mercy,  and  Peace  from  Our  Lord  Jesus  Christ: 

The  Bishops,  clergy,  and  lay  representatives  of  the  Epis- 
copal Church  in  that  portion  of  the  United  States  commonly 
called  New  England,  assembled  in  Council  in  the  city  of 
Providence  and  State  of  Rhode  Island  on  October  twentj- 
third  in  the  year  of  Our  Lord  one  thousand  nine  hundred  and 
twelve,  direct  me  to  send  to  our  brethren  in  Greece,  JNIontenegro, 
Servia,  and  Bulgaria,  through  their  spiritual  leaders,  an  expres- 
sion of  warm  and  earnest  sympathy. 

We  desire  to  tell  j^ou  of  our  fervent  hope  that  God  will 
guide  your  counsels  and  aid  your  efforts  for  the  welfare  of 
your  and  our  fellow  Christians.  Our  warmest  sympathy 
goes  out  to  the  wounded,  the  sick,  and  the  dying,  and  to  those 
who  mourn  for  the  dead,  and  to  our  sympathy  we  join  our 
earnest  prayers  that  by  God's  mercy  the  strife  of  battle  may 
soon  end,  and  that  lasting  peace  may  be  given  to  you  and 
to   the   world. 

The  Council  of  the  whole  of  our  American  Branch  of 
God's  Holy  Catholic  and  Apostolic  Church  does  not  meet 
for  many  months,  and  so  in  our  smaller  gathering  to  plan 
for  the  work  of  God  in  our  separate  dioceses  and  in  the  group 
which  they  form,  we  hasten  to  express  to  you  our  feeling 
of  fellowship  in  your  sufferings  and  our  prayers  for  your  peace. 

Signed   for  the   Council  of  the   Episcopal   Church   in  the 

8 


dioceses  of  Connecticut,  Massachusetts,  Kliode  Island,  Ver- 
mont, New  Huniptihirc,  Maine,  and  Western  Massachusetts, 
and  by  its  order, 

Edward  IVIelville  Parker, 
Bishop  Coadjutor  of  New  Hampshire. 

Identical  letters  were  sent  to: — 

The  Most  Reverend  the  Exarch  of  Bulgaria,  and  our 
brethren  of  the  Holy  Orthodox  Church  of  the  Kingdom  of 
Bulgaria, 

The  Archbishop  of  Belgrade  and  Metropolitan  of  All 
Servia,  and  our  brethren  of  the  Holy  Orthodox  Church  of 
the  Kingdom  of  Servia, 

The  Metropolitan  of  Scanderia  and  the  Seacoast,  Arch- 
bishop of  Cetinje,  Exarch  of  the  Holy  Throne  of  Ipek,  and 
our  brethren  of  the  Holy  Orthodox  Church  of  the  Kingdom 
of    Montenegro. 


REPLY   OF   THE   EXARCH   OF   BULGARIA 
Written  in  English  by  His  Grace. 

Constantinople,  8-21  December,  1912. 
To  the  Right  Reverend  Edward  IMelville  Parker,  Bishop 
Coadjutor  of  Xew  Hampshire,  and  to  our  Beloved  Breth- 
ren in  Christ  of  the  Council  of  the  Episcopal  Church 
in  the  dioceses  of  Connecticut,  Massachusetts,  Rhode 
Island,  Vermont,  New  Hampshire,  Maine,  and  Western 
Massachusetts,  in  NeAv  England,  United  States  of 
America. 

Right  Reverend  Sir  and  Beloved  Brethren  in  Christ, 
grace,  mercy,  and  peace  from  God  and  Our  Lord  Jesus  Christ 
with  your  spirit: 

W^e  are  exceedingly  moved  by  the  excellent  Christian 
expressions  of  sincere  sympathy,  which  you  have  transmitted 
to  us  by  the  direction  of  the  Honorable  Council  of  your 
American  Branch  of  God's  Holy  Catholic  and  Apostolic 
Church,  of  October  twenty-third  of  the  current  year,  on  the 
occasion  of  contemporaneous  events  transpiring  among  us, 
when  in  heroic  struggle  for  sweet  libertj^  not  a  few  of  our 
brethren  and  children  of  our  Holy  Church  have  evinced  the 
highest  degree  of  love  by  laying  down  their  lives  for  their 
neighbors.  Likewise  for  the  wounded  and  for  the  sick  and 
the  dying,  as  well  as  for  all  those  who  sorrow  and  mourn  for 
the  fallen  on  the  field  of  battle  in  defence  of  the  Faith  of  the 
Holy  Cross  and  of  their  Fatherland,  your  sympathy  is  a  work 


of  God's  comforting  love,  which  from  strength  unto  strength 
powerfully  strengthens  the  patient  enduring  of  sufferings  for 
high  and  sacred  ideals  in  the  Name  of  the  One  Divine  Sufferer 
for  the  salvation  of  all. 

In  expressing  to  you  the  feelings  raised  in  all  of  us  by 
your  honorable  brotherly  message,  We,  in  the  name  of  our 
Holy  Church  and  all  the  Bulgarian  nation,  present  to  you 
our  highest  esteem,  and  beg  you  to  accept  the  expression 
of  our  warm  and  hearty  gratitude  for  the  sympathy  you 
express  with  the  trials  which  our  nation  is  passing  through, 
and  for  your  united  prayers  to  God's  mercy  for  the  end  of 
the  war  and  for  a  lasting  peace  with  us  and  throughout  the 
whole  world.  At  the  same  time  we  express  our  unswerving 
confidence  that  God,  in  His  all-kind  Providence,  will  deign 
to  hear  from  Heaven  and  will  fulfill  our  and  your  mutual 
fervent  prayers  to  Him  for  the  glory  of  His  most  Holy  Name 
unto  the  ages. 

Owing  to  temporary  difficulties  of  communication  and  to 
other  circumstances  which  cause  delay  in  our  communications 
with  the  administration  of  our  Holy  Church  in  the  kingdom 
of  Bulgaria,  we  are  sorry  that  it  is  not  possible  for  us  to  do 
in  time  what  depends  upon  us,  in  order  that  to  your  highly 
honored  message  a  befitting  publicity  should  be  given  among 
the  children  of  our  whole  Church;  but  we  are  sending  to-day, 
together  with  the  present,  your  original  message  to  the  Holy 
Synod  of  our  Holy  Church  in  the  Kingdom  of  Bulgaria,  request- 
ing them  to  take  the  necessary  measures  in  the  above-mentioned 
very   desirable  intent. 

>i<  Bulgarian  Exarch:   Joseph. 


REPLY   OF   THE   METROPOLITAN 
OF   MONTENEGRO 

Consistory  of  Cetinje. 

No.  1767.  Cetinje,  December  7th,  1912. 

His  Lordship,  Sir  Edward  Melville  Parker, 

Bishop  of  New  Hampshire. 
Your  Lordship: 

A  great  rejoicing  was  evoked  in  me  and  in  my  God-protected 
flock  by  your  brotherly-loving  message  of  October  23d,  Our 
Lord's  year  1912,  which  your  Lordship  pleased  to  address  to  my 
name  from  yourself  and  from  your  Council  of  bishops,  clergy, 
and  representatives  of  the  Holy  Episcopal  Church  of  the  United 
States  of  America. 

10 


Your  message  is  deeply  imbued  with  feelings  of  Christian 
love  towards  our  brave  troops  and  our  sacred  cause  in  struggling 
against  the  five-century-old  enemy  of  Christianity  and  civili- 
zation on  the  Balkan  Peninsula.  Your  and  your  holy  Council's 
great  sympathy,  which,  in  our  present  fate-bearing  days,  you 
were  pleased  to  bestow  upon  us,  gives  us  moral  strength  to 
complete  with  a  greater  energy  the  holy  action  of  the  Crusade. 
This  love  of  yours  towards  us  flows  out  from  the  divine 
teaching  of  Christ  the  Saviour,  who  has  said:  "This  is  My 
commandment,  that  ye  have  love  between  j'ourselves  as  I  have 
love  towards  you"  (John  XV,  12). 

You,  your  Lordship,  and  your  enlightened  Council,  uniting 
your  holy  praj-ers  with  those  of  ours,  force  upon  us  a  well- 
grounded  confidence  that  the  Heavenly  Creator  will  fulfill  these 
our  united  prayers  that  the  fighting  be  crowned  with  success 
for  our  just  cause,  resulting  in  the  final  victory  of  Christianity 
over  Islam,  and  the  attainment  of  the  universal  peace  desired 
by  all  civilized  peoples. 

You  and  your  holy  Council,  enlightened  by  the  Evangelic 
teaching,  have  not  been  kept  by  the  expanse  of  the  Great  Atlantic 
Ocean  from  uniting  your  holy  prayers  with  ours,  which  is  a 
proof  that  our  Churches  have  one  and  the  same  Invisible  Head 
in  Heaven,  the  Great  Head-Shepherd,  Our  Lord  Jesus  Christ, 
and  that  we  all  are  members  of  Christ's  Church,  as  it  is  said  in 
the  Holy  Scriptures:  "One  Lord,  one  faith,  one  baptism,  one 
God  and  Father  of  all,  who  is  above  all,  and  through  all,  and 
in  us  all"  (Ephes.  IV,  5-6). 

Deeply  thanking  your  Lordship  and  your  holy  Council  for 
your  love  and  sympathy  towards  us  and  our  holj'  cause,  we 
warmly  entrust  ourselves  to  you,  that  in  the  future  you  retain 
toward  us  the  same  inclination  which  you  have  been  pleased  to 
show  us  hitherto. 

I  beg  that  j'ou,  your  Lordship,  will  please  accept  this 
expression  of  my  deep  esteem,  and  will  convey  the  same  to  the 
holy  Council. 

This  is  an  especial  honor  for  me,  that  I  maj'  call  myself  your 
Lordship's  Brother  in  Christ, 

(Signed)     Metropolitan  of  Montenegro: 

MiTROPHAN. 

This  letter  is  a  literal  translation  into  Fnglish  by  the  Very  Reverend 
Archpriest  Benedict  J.  Turkevich,  of  the  North  American  Ecclesiastical 
Consistory  of  the  Russian  Church. 


11 


TABLE    SHOWING    RELIGIOUS    ADHERENCE,    POPULATION    AND   NUMBER    OF 

IMMIGRANTS  IN  THE  UNITED  STATES  AND  IN  NEW  ENGLAND 

FROM  EASTERN  EUROPE  AND  ASIA  MINOR 


Race 

Religion 

Total 
Number 

Number 
in  U.  S. 

Number  in 
New  Eng. 

Greeks 

Eastern  Orthodox 

100% 

12,500,000 

2.50.000 

43,000 

Syrians 

Eastern  Orthodox 

Jacobite 

Maronite 

Uniat 

Nestorian 

Mohammedan 

Protestant 

30% 
21% 
18% 
15% 

5% 
1% 

1,750,000 

100,000 

20,000 

Slavs 

Bohemians 

Roman  Catholic 
Protestant 

97% 
3% 

5,500,000 

500,000 

3,.500 

Moravians 

Roman  Catholic 
Protestant 

94% 
6% 

1,700,000 

5,000 

None 

Slovaks 

Roman  Catholic 
Protestant  (Luth.) 
Eastern  Orthodox 
Uniat 
Protestant  (Calv.) 

60% 

20% 

10% 

5% 

5% 

3.000,000 

400,000 

13,800 

Wends 

Roman  Catholic 
Protestant  (Luth.) 

100.000 

1.000 

None 

Poles 

Roman  Catholic 
Old  Catholic 
Protestant  (Luth.) 

% 

19,000,000 

1,500,000 

200,000 

Great  Russians 

Eastern  Orthodox 
Dissenters 

86% 
14% 

73,000.000 

Few 

Very  few- 

White  Russians 

Eastern  Orthodox 

100% 

7,000,000 

Few 

Very  few 

Little  Russians 

Eastern  Orthodox 
Uniat 

86% 
14% 

30,000,000 

500.000 

15,000 

Slovenes 

Roman  Catholic 

100% 

1,600,000 

100,000 

None 

Croats 

Roman  Catholic 

100% 

2,800.000 

300,000 

2.50 

Serbs 

Eastern  Orthodox 

100% 

6.650.000 

1.50,000 

300 

Bulgarians 

Eastern  Orthodox 

100% 

5,000.000 

40,000 

300 

Part-Slavs 
Rumanians 

Eastern  Orthodox 

Uniat 

Roman  Catholic 

74% 

24% 

1V2% 

9..500.000 

100,000 

600 

Magyars 

Roman  Catholic 
Protestant  (Calv.) 
Protestant  (Unit.) 

50% 

9,300,000 

300,000 

10,000 

Lithuanians 

Roman  Catholic 
Eastern  Orthodox 
Protestant  (Luth.) 

05% 
4% 
1% 

2.200,000 

200,000 

30,000 

Letts 

Protestant  (Luth.) 
Roman  Catholic 
Eastern  Orthodox 

90% 

0% 
4% 

1,000,000 

35.000 

Armenians 

Armenian  Church 
Protestant 

'51 

3.7.50.000 

57,000 

'        12,000 

Albanians 

Mohammedan 
Eastern  Orthodox 
Roman  Catholic 

70% 
Wo 

2,000,000 

50,000 

15,000 

12 


REPORT  ON  TPIE  GREEKS 

By  the  Rev.  Thomas  Burgess,  Saco,  Maine. 


THE    GREEKS 

To  api)r(H'iat('  the  Greek  of  to-day  it  i.s  necessary,  more 
than  witli  any  other  immigrant  raee  in  America,  to  know  his 
history.  Tlie  Greek  has  a  continuous  history  of  about  three 
thousand  years.  For  longevity  and  continuity  of  race  no  other 
people  save  the  Hebrew  can  compare  with  him,  and  even 
he  must  yield  in  point  of  language.  Modern  Greek,  as  it  is 
written,  is  as  much  like  ancient  Greek  as  modern  English 
is  like  Chaucer.  The  modern  Greek  kingdom  and  the  modern 
Greek  people  are  literally  steeped  in  the  history  of  their  race:  it 
is  drummed  into  the  schoolchildren;  their  talk  and  newspapers 
are  filled  with  historical  allusions;  their  church  services  breathe 
o-f  the  Fathers  and  the  Byzantine  Empire;  their  very  language 
is  being  made  more  classical  by  legal  enactment.  Go  into 
a  Greek  coffee  house  or  shoe  shine  "parlor"  in  any  of  our 
New  England  cities,  and  you  wull  probably  see  on  the  walls 
rude  chromos  depicting  the  history  of  Greece  all  the  way 
from  the  Age  of  Pericles  to  the  military  revolution  of  1909; 
pictures  of  the  Parthenon,  Alexander  the  Great,  the  Areopagus, 
the  cathedral  of  St.  Sophia;  sometimes  a  complete  gallery 
on  one  sheet  of  the  Byzantine  emperors  from  Constantine  I 
to  Constantine  XII;  the  heroes  of  the  Greek  War  of  Independ- 
ence; and  the  University  of  Athens  of  to-day. 

Of  ancient  Greece  every  educated  American  knows  the 
history  up  to  the  time  of  St.  Paul.  For  the  first  three  centuries 
of  Christianity  the  growing  Church  was  slowly  leavening  the 
decadent  Hellenic  civilization  into  real  strength,  till  we  find 
in  the  time  of  Constantine  the  Great,  that  the  East  had  become 
for  the  most  part  Christian  with  a  powerful  church  organization, 
while  the  West  remained  for  the  most  part  heathen. 

The  story  of  the  Hellenic  race  from  330  to  1453,  the  Eastern 
Empire,  is  one  of  the  grand  sections  of  world  history  which 
has  been  sadly  neglected  by  modern  English-speaking  scholars, 
and  the  principal  blame  for  this  may  be  found  in  the  scathing 
pen  of  the  brilliant  and  godless  Gibbon.  As  a  matter  of 
truth,  the  tale  of  the  much  maligned  Byzantine  Empire, 
which  ever  remained  Greek  in  its  characteristics  and  aspira- 
tions, is  a  history  of  the  center  of  civilization  for  one 
thousand  years.  While  the  barbarian  hordes  of  the  West, 
which  had  swept  away  the  ancient  civilization  of  old  Rome, 
and  were  bound  together  only  by  the  rising  power  of  the 
papacy,    were   contending   for   existence,   the   mighty   empire 

15 


of  New  Rome  preserved  culture  and  civilization  and  the 
Christian  faith  intact,  and  for  ten  centuries,  longer  than 
any  other  dynasty,  beat  back  Goth,  Hun,  Vandal,  Slav, 
Persian,  Saracen,  Bulgar,  Magyar,  Seljuk,  and  Ottoman  Turk. 
She,  the  bulwark  of  Europe,  stood  bravely  on  the  defensive 
through  the  shifting  shocks  of  a  thousand  years  and  saved 
Europe  till  Europe  was  strong  enough  to  save  herself.  Toward 
the  end  she  was  ruined  by  the  traitor  stroke  of  the  Latin 
invaders  of  the  Fourth  Crusade.  Three  centuries  more  she 
struggled  on,  and  died  fighting,  and  St.  Sophia,  greatest  of 
Christian  churches,  became  a  mosque,  as  it  is  this  day.  Then 
she  handed  on  to  youthful  Europe  the  culture  she  had  preserved 
and  the  Renaissance,  Hellenic  in  its  foundations,  came  into 
being.  The  cause  of  the  longevity  of  the  Eastern  Empire 
was  its  superior  moralitj',  and  the  motive  power  of  the  empire 
was  the  Orthodox  Church.  All  these  are  big  assertions,  I 
realize,  but  they  are  absolutely  true  to  history.  This  neglected 
section  of  history  should  be  given  far  greater  space  in  our 
colleges  and  seminaries.  The  history  of  the  Middle  Ages  is 
far  more  than,  as  is  so  often  taught,  a  mere  history  of  the  rise 
of  the  papacy.  The  Dark  Ages  of  the  East — and  the  East 
means  in  fundamentals  Christian  Hellenism — did  not  begin 
till  1453.  Unless  we  realize  all  this  we  cannot  appreciate 
the  proud  claims  of  the  Modern  Greek,  nor  understand  the 
Eastern  Orthodox   Church. 

For  the  next  four  centuries  the  Greek  was  ground  down 
with  worse  than  slavery  by  "the  unspeakable  Turk";  the 
Greek  Church  alone  kept  alive  the  spark  of  patriotism  and 
education,  and  the  Modern  Greek  will  never  forget  his  incal- 
culable debt  to  his  Church. 

In  1821  began  the  seven  years'  struggle  for  freedom,  which 
roused  the  American  nation  to  active  sympathy.  Americans 
may  now  have  forgotten,  but  the  Greeks  have  not,  the  mes- 
sages and  speeches  of  President  Monroe,  Daniel  Webster, 
Henry  Clay.  The  Greeks  remember  the  heroic  deeds  of 
American  Philhellenes  in  Greece  and  America,  chiefest  of 
whom  stands  Dr.  Samuel  Gridley  Howe,  whose  services  to 
Greece  were  greater  than  even  those  of  Lord  Byron,  and 
they  do  not  forget  the  unassuming  labors  of  that  second 
foreign  missionary  of  our  American  Church,  the  Rev.  John 
Henry  Hill.  Dr.  Hill,  with  our  first  missionary,  the  Rev.  Dr. 
Robertson,  established  the  first  schools  in  Athens  for  both 
sexes,  and,  supported  by  Mrs.  Hill  for  fifty  years,  till  his 
death,  labored  in  Greece,  giving  the  start  and  model  to  all 
the  girls'  schools  of  Greece,  never  proselytizing  (such  were 
his  strict  orders  from  our  Board  of  Missions),  honored  and 

16 


upheld  by  all  Orooks,  govoninirnt ,  Church,  and  people.  This 
work   was  financed   by  our   lioard   of   Missions  till    1898. 

(Jreece  became  free  ii\  1828 — a  land  utterly  despoiled  by 
the  rava}j;es  of  the  terrible  Ibrahim  Pasha.  But  the  benifru 
Po\V(>rs  allowed  her  only  one  third  of  the  territory  fouf^ht  for, 
and  one  fifth  of  tlie  Clreek  people  who  struggled  for  liberty, 
sent  her  a  tactless  boy  king  who  for  forty  years  retarded 
the  kingilom's  progress,  loatled  iier  with  a  hopeless  debt, 
and  have  ever  since  treated  iiei-  with  a  like  selfishness  of  diplo- 
matic coquetry. 

Not  till  1862,  with  King  George's  accession,  did  true  con- 
stitutional freedom  and  real  progress  begin  in  Greece.  Since 
then  remarkable  strides  have  been  made,  despite  the  endless 
turmoil  of  jioliticians  and  the  constant  changes  in  the  ministry. 
This  factional  strife,  though  characteristic  of  the  Greeks 
ancient  and  modern,  has  been  largely  the  result  of  the  narrowed 
confines  of  the  kingdom,  where  every  Greek,  whether  he  live 
in  Turkey  or  Asia  or  elsewhere,  has  the  privilege  of  citizenship, 
and  the  right  of  free  education  at  the  University  of  Athens. 
Thus  the  political  professions  have  been  ridiculously  over- 
stocked, and  Athens  has  more  newspapers  than  New  York. 
The  present  kingdom  comprises  in  the  north  but  a  part  of 
Thessaly  and  a  scrap  of  Epirus,  and  also  but  a  part  of  the 
iEgean  archipelego.  Crete,  after  seven  revolutions  and  ter- 
rible masacres  of  Christians,  was  tardily  allowed  autonomy, 
but  not   annexation,   in   1898. 

In  our  judgment  of  Modern  Greece  we  must  never  fail 
to  take  into  account  the  tremendous  handicaps  she  has  had 
to  face,  chiefest  among  which  has  been  the  lack  of  sympathy 
and  support  from  Christian  Europe.  Greece  has  become 
known  to  English  readers  largely  through  the  unfair  prejudice 
of  some  English   writers. 

Athens  of  to-day  represents  the  acme  of  civic  pride.  Its 
nearest  approach  to  slums  are  of  white  marble.  The  city  is 
remarkably  free  from  beggars,  criminal  classes,  rowdj'ism, 
drunkenness,  and  freer  than  any  city  of  Europe  or  America 
from  allurements  to  sexual  vice.  Her  educational  and  phil- 
anthropic institutions  are  excellent.  As  she  has  been  the 
center  of  Greek  culture  for  three  generations,  so  has  she  been 
the  generous  asylum  for  the  many  refugees  from  Moslem 
barbarity. 

Wealthy  Greeks  the  world  over  have  vied  with  each  other 
to  embellish  their  fatherland  and  provide  for  the  education 
of  their  compatriots,  and  the  poorer  Greeks  banded  into 
societies  all  over  America  and  elsewhere  are  also  continually 
sending  home  contributions. 

17 


Wealthy  Greek  mercantile  houses,  chief  among  which  are 
the  famous  Ralli  Brothers,  are  found  in  everj^  commercial 
center  of  the  world;  Greeks  have  long  constituted  the  majority 
of  the  financial  and  professional  and  foreign  diplomatic  class 
of  the  Turkish  Empire;  Greek  scholars  occupy  chairs  in  a 
number  of  the  universities  of  Europe;  and  Greek  immigrants 
of  all  classes  may  be  found,  Odysseus  like,  in  every  corner 
of  the  world. 

Greece  has  her  fully  organized  public  school  system,  free 
from  the  cleme  school  through  the  university, — and  the  Bible, 
the  Catechism,  and  Church  History  are  required  parts  of 
the  curriculum. 

The  independent  or  autocephalous  Church  of  the  kingdom 
of  Greece  is  headed,  as  in  the  Russian  Church,  by  a  Holy 
Synod,  whose  president  is  the  Metropolitan  of  Athens.  There 
are  many  well  educated  Greek  bishops  and  priests,  but  the 
education  of  the  country  parish  priests  has  been  sadly  neglected, 
though  this  condition  is  being  bettered. 

"Enslaved  Greece," — Epirus,  southern  Macedonia,  and  the 
northern  and  eastern  islands  and  littoral  of  the  JEgean,  in 
which  the  majority  of  the  population  are  Greek, — is  under 
the  jurisdiction  of  the  Patriarch  of  Constantinople  (who 
since  1453  has  been  invested  with  his  authority  and  deposed 
at  will  by  the  Mohammedan  Sultan).  In  "Enslaved  Greece" 
much  educational  and  philanthropic  work  is  carried  on  through 
Greek  benevolence. 

The  population  of  the  little  curtailed  kingdom  is,  in  round 
numbers,  2,500,000.  In  Turkish  dominions  and  elsewhere 
there  are  some   10,000,000  more  Greeks. 

Outside  of  Athens,  Greece  is  made  up  for  the  most  part 
of  villages  scattered  throughout  the  jagged  mountains,  countless 
inlets,  and  the  islands.  Nearly  every  one  lives  in  his  own 
house.  About  70  per  cent  are  engaged  in  agricultural,  pas- 
toral, and  other  "unskilled"  pursuits.  Every  town  and 
hamlet  has  its  church  or  churches,  and  many  a  mountain  top 
its  saint's  chapel  and  sometimes  its  monastery.  Practically 
all  Greeks  are  Eastern  Orthodox,  and  the  Roman  propaganda 
and  Protestant  proselytism  have  made  scarcely  any  impression. 
The  Greeks  love  their  Church,  and  love  to  celebrate  her  fes- 
tivals, and  the  parish  priest  is  a  man  of  much  influence  in  his 
village.  In  fact,  patriotism  and  orthodoxy  are  inseparably 
bound  together  in  the  heart  of  the  Greek- — though  patriotism 
is,  generally  speaking,  the  motive  power  rather  than  religion. 
"Superstitious,  bound  in  formalism,"  the  country  folk  have 
been  called,  nevertheless,  in  contrast  to  Americans  in  general, 
their  practice  of  religion  is  an  intimate  part  of  their  daily 

18 


life;  the  layman  has  liis  inqiortant  share  in  church  ornuiiization; 
nor  are  tliey  ashamed  to  talk  religion,  nor  their  daily  news- 
papers to  write  it;  and  men  are  ever  in  tlic  majority  at  their 
Eucharists.  Moreover  their  Church  has  hrmly  taught  the 
true  foundation  of  society,  for  the  saeredness  and  indissolu- 
hilily  of  the  marriage  tic,  the  supreme  honor  and  <luty  of 
motlierhood  and  fatherhood,  and  the  unerring  devotion  to 
family    among   the    Greeks   put   Americans   to   shame. 

The  primary  causes  of  emigration  from  the  kingdom 
of  Greece  to  America  were  purely  economic,  as  there  is  no 
religious  or  social  oppression  in  that  cradle  of  democracy, 
and  as  for  the  compulsory  army  or  navy  service,  every  Greek 
regards  that  with  patriotic  enthusiasm.  About  1891  emigra- 
tion began  to  our  country'  from  Greece,  because  of  financial 
depression.  Since  then  the  stream  has  grown  to  remarkable 
dimensions  (averaging,  annually  for  the  past  six  years  over 
30,000),  induced  by  the  all  too  glowing  letters  from  Greeks 
in  America  and  also  by  the  agents  of  steamship  lines,  and 
once  the  stream  started  it  could  not  be  stopped.  The  first 
emigrants  went  from  the  highlands  of  Arcadia,  and  then 
by  leaps  and  bounds  the  outpouring  spread  all  through  free 
Greece  and  into  enslaved   Greece. 

From  "enslaved  Greece,"  especially  Macedonia  and  Epirus, 
a  large  amount  of  emigration  has  been  induced,  during 
the  past  five  or  six  years  since  the  Turkish  constitution  was 
adopted,  by  the  barbarous  Turkish  oppression. 

The  Greek  immigrants  in  America  come  in  the  majority 
of  cases  from  the  peasant  classes,  though  there  are  also  a 
number  from  the  professional  class.  Their  literacy  is  very 
high,  in  fact  nearly  all  Greeks  in  America  can  read  their  Greek 
newspapers,  written  in  excellent  Greek,  and  do  so  daily  with 
devouring  avidity.  The  Greek  immigrant  is,  of  all  the  races 
from  Southeastern  Europe,  the  most  intelligent,  quick-witted, 
versatile  and  keen  in  business,  clannish,  proud,  and  patriotic. 
Their  criminal  record  is  remarkably  low;  they  are  practically 
free  from  drunkenness;  they  rarely  carry  concealed  weapons; 
if  they  go  out  on  strikes,  they  do  it  through  their  own  regular 
organizations,  and  peacefully,  for  in  their  clannishness,  they 
care  naught  for  labor  unions  nor  the  I.  W.  W.;  practically 
never  do  Greek  paupers  have  to  be  cared  for  by  our  cities 
or  benevolent  institutions,  as  the  Greek  organizations 
philanthropically  look  after  their  own  needy;  what  sexual 
immorality  they  show,  is  largely  the  result,  not  of  their  puri- 
tanical home  training,  but  of  the  low  American  environment, 
and  the  fact  that  so  many  are  lonely  men  awa}'  from  family 
ties.     Yet  the  family  life  is  fast  increasing,  and  Greek  weddings, 

19 


almostinvariably  of  Greek  with  Greek,  are  of  weekly  occurrence. 
Often  crimes  and  quarrels  of  other  foreigners  are  erroneously 
credited  to  the  Greeks. 

There  are  about  250,000  Greeks  in  America — not  as  many 
as  some  of  the  other  recent  immigrant  races,  but  more  evenly 
distributed.  In  fact,  it  is  possible  to  state  that  there  is  not 
a  city  or  town  of  any  size  in  the  United  States  where  there 
are  not  at  least  two  or  three  Greeks.  The  following  graphically 
shows  the  even  distribution: — 

New  England •  •  .  44,800 

New  York  to  Maryland  inclusive 54,900 

(New  York  City  has  20,000  of  these.) 

-      South  of  Maryland  and  the  Ohio  River 24,000 

Ohio,  Indiana,  Illinois,  IMichigan,  and  Wis- 
consin   51,300 

(Chicago  has  20,000  of  these.) 

West  of  the  Mississippi  to  the  Pacific  States  48,600 

The  three  Pacific  States 29,000 

Candy  and  fruit  stores,  shoe  shine  ''parlors,"  and  restau- 
rants are  their  chief  occupation  everywhere;  many  work  as 
waiters,  etc.,  in  our  hotels.  Thousands  are  employed  in 
factories,  especially  in  New  England.  In  the  great  West 
there  are  thousands  of  railroad  construction  laborers,  w^ho 
crowd,  during  the  winter  months,  into  the  cities  to  pass  the 
time  in  baneful  idleness.  In  the  South  are  many  Greek 
restaurants,  and  there  especially,  where  the  Greeks  are  not 
herded  together  as  they  are  in  our  industrial  centers  and 
western   cities,   they   enter   more   into   American   life. 

The  Greeks  in  America  are  highly  organized,  perhaps 
over-organized.  In  fact,  their  greatest  fault,  even  as  it  was 
in  ancient  Greece,  is  their  bitter  factional  jealousies;  these 
are,  however,  wars  of  words  by  tongue  and  newspaper,  not 
by  knives.  Often  they  have  carried  their  wrangles  into  the 
American  courts.  Of  late  this  factional  spirit  seems  to  be 
on  the  wane. 

Many  of  the  colonies  of  500  or  over  are  organized  into 
Communities,  officially  named,  "The  Greek  Orthodox  Com- 
munity of ."     These  are  sometimes  incorporated  under 

the  State  laws.  Their  principal  object  is  to  establish  and 
maintain  a  church  organization.  It  is  like  our  own  vestry 
system,  but  without,  thus  far,  a  bishop  in  America.  Dr.  H.  K. 
Carroll  reports,  for  the  year  1912,  70  organized  churches  with 
175,000  members. 

They  have  many  benevolent  societies,  also  athletic,  mil- 
itary, and  other  clubs.     There  are  (the  number  is  decreasing) 

20 


various  socirtios  of  tlic  (Jrccks  in  a  colony  from  one  particu- 
lar provinco  or  island  or  town,  which  iiclp  support  the  churches 
and  schools  of  their  home  land,  and  care  for  their  people  here. 
There  are  two  bitterly  rival  daily  newspapers  in  New  York, 
circulating  all  over  the  United  States,  and  many  weekly  and 
scmiweekly    pa])ers    in    various    places.     There    arc    excellent 
bookstores,  and  the  Greeks  are  great  readers. 
■     A  few  years  ago  the  Pan-Hellenic  Union,  a  national  organ- 
ization,  was  started   for  the   Greeks  of  America.     The  idea 
was  originated  by  that  greatest  of  Greeks  in  America  son- 
in-law  of  Samuel  Gridley  and  Julia  AVard  Howe,  the  world- 
famed   director  of  the   Perkins  Institution  for  the   BHnd  in 
Boston,  IMichael  Anagnos,  whose  name  is  revered  by  every- 
Greek  in  America,  and  who  was  himself  once  a  poor  Epirote 
shepherd  boy.     The  Pan-Hellenic  Union  is  headed  by  cultured 
and   wealthy    Greek  directors   of   commercial   houses,    Greek 
physicians,    and   others,    and   has   as   its   executive   manager 
since   a  year   ago,   a  famous   Greek  statesman  and  scholar, 
Const  an  tine    Papamichalopoulos,    who    came    here    for    this 
noble    purpose.     Its    present    headquarters    are    in    Boston. 
It  has  spread  all  over  the  United  States,  especially  in  New 
England.     Its  objects  are  to  unite,  care  for,  and  better  the 
conditions   of   the   Greeks   of   America.     You   may   recognize 
itc  members  by  their  white  button,  with  the  doul)le-headedj 
eagle  in  blue  and  gold. 

A  few  Greek  schools,  with  American  as  well  as  Greek 
teachers,  have  been  established  in  which,  as  in  Greece,  religion 
is  not  left  out.  The  two  in  New  England  are  in  Lowell  and 
Boston. 

The  Greek  clergy  in  America — about  half  married  and 
half  monastic  unmarried  priests — are  under  the  jurisdiction 
of  the  Holy  Synod  of  Athens.  They  greatly  need  a  bishop. 
Some  are  well  educated,  some  are  not.  The  parishes  are  far 
too  large,  and  many  of  the  priests  seem  to  lack  true  missionary 
zeal,  and  have  become  imbued  with  the  spirit  of  commercialism. 
The  absence  of  any  bishop  and  the  complete  control  of  parishes 
by  the  community  committees  have  made  possible  unfortu- 
nate divisions  in  some  places,  as  at  present  in  Boston.  There 
are  also  some  Greek  priests  in  America  who  have  come  without 
the  authority  of  their  bishops,  who,  underbidding  the  priests 
of  rightful  authority,  breed  disturbances.  There  are  probably 
enough  Greek  priests  in  New  England  for  emergency  calls, 
as  baptisms,  marriages,  and  funerals;  but  certainly  not  enough 
to  minister  to  the  sick  and  dying,  nor  for  anything  like  proper 
pastoral  care  of  the  well.  Especially  is  this  true  in  the  many 
towns  where  there  are  but  handfuls  of  Greeks. 


21 


The  Greeks  are  fairly  faithful  in  church  attendance,  and 
their  fasts  and  confessions  and  communions  are  not  neglected; 
especially  do  they  flock  to  church  on  the  great  feast  days. 
The  younger  immigrants,  however,  are  learning  the  American 
non-churchgoing  habit.  The  Greek  clergy  are  friendly  to 
our  clergy,  and  all  Greeks  look  with  a  certain  favor  on  our 
American  Church,  and  generally  understand  her  catholic  and 
non-proselytizing  position.  Protestant  proselytizing  they  have 
learned  in  Greece  to  abhor.  When  they  do  attend  Protestant 
churches,  and  our  churches  too,  for  that  matter,  it  is  usually 
for  the  sake  of  familiarizing  themselves  with  the  English 
language.  Of  the  Church  of  Rome  they  will  have  naught, 
nor  will  they  in  any  way  affiliate  with  the  Orthodox  churches 
under  the  Russian  hierarchy  of  New  York,  for  the  sad  antag- 
onism of  Pan-Slavism  and  Pan-Hellenism  is  as  rife  in  America 
as  it  is  in  the  East. 

The  condition  of  the  Greeks  is,  speaking  broadly,  rather 
worse  in  New  England  than  in  other  parts  of  the  country, 
except  among  the  railroad  laborers  of  the  West,  because  there 
are  so  many  engaged  in  uncongenial  occupations  here  crowded 
together.  For  convenience  they  may  be  divided  in  New 
England  into  three  principal  classes:  (1)  Those  herded 
in  our  textile  centers,  in  miserable  slum  lodgings,  banded 
clannishly  together,  hearing  Greek  spoken  almost  exclusively, 
with  their  .own  Greek  shops  and  coffee  houses,  amid  the  dregs 
of  our  population.  The  majority  of  these  are  mill  hands, 
working  at  tasks  and  hours  to  which  they  were  wholly  unaccus- 
tomed and  under  conditions  they  never  expected  to  find. 
(2)  Those  members  of  the  same  colonies,  who  with  their 
characteristic  ability  for  business  run  candy  stores,  shoe  shine 
places,  and  others,  for  American  customers;  these  comprise 
the  better  class  of  the  colonies  and  have  been  in  this  country 
longer  than  the  mill  hands.  (3)  The  thousands  scattered 
in  little  groups  away  from  their  countrymen,  and  so  in  close 
touch  with  American  life,  found  in  every  town  of  any  size 
in  New  England.  Then  there  are  also  a  few  Greek  students 
in  our  colleges  and  schools,  most  of  whom  came  here  as  poor 
immigrants,  who  generally  prove  themselves  brilliant  scholars. 
There  are  of  course  also  the  few  Greek  gentlemen  of  refinement, 
directors  of  commercial  houses,  physicians,  and  others,  who 
with  the  unfailing  Greek  idealism  and  democratic  spirit  are 
doing  their  utmost  for  the  uplift  of  their  immigrant  com- 
patriots. 

One  important  and  misunderstood  factor  in  Greek  immi- 
gration to  America  is,  that  it  is  a  permanent  migration.  They 
have    come    here    to    stay.     True,  probably    most    intend    to 

22 


ri'turn,  wlicii  tlu'y  start  lor  America,  uiul  many  do  return; 
nevertheless  these  last  find  that  life  in  Greece  is  no  longer 
possible  for  them,  ami  they  i)ractieally  always  eome  back 
again  to  America.  1  believe  it  is  safe  to  assert  that  most 
of  those  who  have  lately  sailed  for  Greece,  with  unhesitating 
and  characteristic  patriotism,  to  conquer  the  Turk,  will  come 
back  when  the  war  is  over,  if  they  survive. 

The  Greeks  in  America  are  a  people  who  ought  to  prove 
beneficial  to  our  country,  because  of  their  commercial  ability, 
and  of  certain  characteristic  high  ideals.  Their  patriotism 
for  Greece  is  not  a  detriment  to  their  becoming  good  American 
citizens,  but  rather  an  asset.  They  come  here  imbued  with 
a  high  regard  for  our  Republic  and  our  people,  remembering 
with  gratitude  the  American  Philhellenes  of  their  revolutionary 
days  and  since.  It  is  for  us  to  cease  looking  down  on  them, 
and  to  strive  to  eradicate  the  causes  for  which  they  learn 
to  look  down  on  us.  It  is  for  us  to  try^to  understand  and 
make  others  understand  their  aspirations  and  their  good 
qualities,  and  to  help  by  sympathy  and  friendliness  to  avert 
the  development  of  their  bad  qualities. 

STATISTICS   FOR   NEW   ENGLAND    (approximate) 

C   means   organized   community   and   resident   prie.st. 
Ch   means  Church  building.   (Where  there  is   no   church, 
a  hall  is  hired.) 

Maine 

Biddeford  and  Saco  (C) 500 

Lewiston  and  Auburn  (C) 500 

Westbrook  and  Portland 200 

Augusta 100 

Waterville 100 

Scattered 400         1,800 

New   Hampshire 

Manchester  (C,  Ch) 3,500 

Nashua  {C,  Ch) 2.000 

Dover 500 

Scattered 2,000  8,000 

Vermont 

Scattered 500  500 

Massachusetts 

Lowell  iCCh) 8,000 

Boston  (C,  C/j),  (C)...  3,000 

23 


Lynn  (C) 2,000 

Haverhill  (C) 2,000 

Pcabody  (C) 1,000 

New  Bedford  (C) 800 

Ipswich  {C,Ch) 500 

Springfield  (C) 500 

AVorcester 900 

Clinton 500 

Holyoke 500 

Fitehburg 500 

Brockton 300 

Salem 500 

Scattered 10,000         31,000 

Rhode  Islatid 

Providence  {C,Ch) 600 

Pawtucket 400 

Scattered ■ 300           1,300 

Connecticut 

Ansonia 300 

Bridgeport 300 

New  Britain 200 

Norwich 200 

Stamford 200 

Scattered 800           2,000 


BIBLIOGRAPHY    ON    GREEKS. 

Greeks  in  America.  By  Rev.  Thomas  Burgess,  Illus- 
trated. Giving  a  full  historical  and  ecclesiastical  treatment 
as  well  as  an  account  of  the  immigrants.  In  preparation. 
(Price,    about   SI. 50.) 

Greek  American  Guide  and  Business  Directory  for 
1912.  By  S.  G.  Canoutas  (500  pages).  In  Greek  except 
the  directory,  but  very  valuable  to  Americans  for  its  pictures 
and  for  this  directory,  giving  in  English,  by  state  and  city, 
addresses,  etc.,  of  the  churches,  clergy,  business  men,  etc., 
etc.,  of  the  Greeks  of  the  whole  United  States.  May  be 
obtained  from  G.  N.  Helmis,  158  W.   23d  Street,   New  York. 

Books  (ecclesiastical,  pocket  lexicons,  etc.,  etc.,  in  Modern 
Greek)  and  pictures  may  be  obtained  from  either  of  the 
following  Greek  bookstores  in  New  York  City,  which  will 
send  their  catalog  on  request. 

"Atlas,"   25   Madison  Street. 

"Atlantis,"  113-117  W.  31st  Street. 

24 


"Atlantis"  ])ul)lislics  an  excellent  illnstiated  jnnnthly 
nia^a/inc   in   (!reek.      Piice,    S'J.OO. 

The  lumtcrn  and  W'cslcni  Ix'tricn',  a  \alnalile  illustrated 
montlily,  is  published  in  English  by  a  Cireok,  T.  'V.  'I'iinayenis,- 
24   Milk  Street,   Boston.     Price,  $1.00. 

Modern  Gkeek  Method.  By  Rizo-Rangabe.  The  most 
practical  niethotl  for  studying  Modern  (Ireek.  ((iinn  cV:  Co., 
Boston,  189G.) 

The  following  carefully  selected  list  is  taken  from  the 
bibliograjihy  on  ''Greeks  in  America,"  and  was  prepared 
with  the  assistance  of  Prof.  J.  Irving  Manatt  of  I^rown  Uni- 
versity, former  U.  S.  Consul  at  Athens,  who  furnished  most 
of  the  descriptive  notes. 

Seven  Essays  on  Christian  Greece.  By  Demetrios 
Bikelas.  Translated  by  the  [Marquis  of  Bute.  Compre- 
hensive view  from  the  beginning  of  the  Byzantine  Empire 
to  the  present  day  from  a  Greek's  standpoint.  A.  Gardiner, 
London,   1890.     Price,  $3.00. 

Historical  Essays.  (Several  of  the  3d  and  4th  Series.) 
By  E.  A.  Freeman,  the  great  historian.  Macmillan  Co., 
New  York. 

The  Byzantine  Empire,  "the  rear  guard  of  Europe." 
By  E.   A.   Foord.     Black,   London,   1911. 

History  of  Greece,  146  B.  C.-1864  A.  D.  (7  vols.).  By 
George  Finlay.  The  classical  English  histor}^  of  Mediaeval 
and  Modern  Greece.  The  first  two  volumes  have  been  pul)- 
lished   in   "Everyman's   Library." 

War  of  Greek  Independence.  By  W.  Alison  Phillips. 
A  good  short  history.     Charles  Scribner's  Sons,  New  York,  1897. 

An  Historical  Sketch  of  the  Greek  Revolution. 
By  Dr.  Samuel  Gridley  Howe.  Valuable  first-hand  story 
of  the  holy  struggle  in  which  the  author  had  a  noble  part. 
New  York,  1828. 

Life  of  Samuel  G.  Howe.  By  F.  B.  Sanborn.  First 
biography  of  Dr.  HoAve,  by  his  best  friend.     Roberts  Brothers. 

Letters  and  Journals  of  Samuel  Gridley  Howe 
(2  vols.).  By  Laura  E.  Richards.  Dana  Estes  &  Co.,  Boston, 
1906. 

Greece  in  the  Nineteenth  Century.  By  Lewis  Ser- 
geant. Best  work  on  the  subject  from  a  Philhellenic  stand- 
point.    T.   Fisher  Unwin,  London,   1897. 

Lectures  on  Ancient  and  ^Modern  Greece.  By  C.  C. 
Felt  on   (President  of   Harvard).     Boston,    1867. 

The  Greeks  of  To-day.  By  Charles  K.  Tuckerman. 
Still  one  of  the  best  books  on  the  subject.  Putnam  &  Sons, 
New  York,   1873. 

25 


Modern  Greece.  By  Sir  R.  C.  Jebb.  Excellent  short 
sketch.     Price,  $1.75. 

Rambles  and  Studies  in  Greece.  By  John  P.  Mahaffy. 
One  of  the  best  books  from  a  classical  modern  standpoint. 
Price,  S1.50. 

Helladian  Vistas.  By  Rev.  Don  Daniel  Quinn,  Ph.D. 
University  of  Athens  (a  Roman  Catholic  priest).  Most 
sympathetic  study  of.  the  Modern  Greeks  by  one  who  knows 
them  intimately.  Yellow  Springs,  Ohio,  3d  edition,  1910. 
Price,  $1.25. 

The  Islands  of  the  ^Egean.  By  Rev.  H.  F.  Tozer. 
Oxford,  1890. 

The  Cyclades:  Life  among  the  Insular  Greeks.  By 
J.    Theodore   Bent.     Longmans,    London,    1885. 

The  Living  Greeks.  By  J.  Irving  Manatt.  In  Ameri- 
can Review  of  Reviews,  11:  398. 

A  Caravan  Tour  of  the  Peloponnese.  By  J.  Irving 
Manatt.     In  the  Chautauquan,  June,   1901. 

A  Cruise  in  the  JiIgean.  By  J.  Irving  Manatt.  In 
the   Chautauquan,   April,   1901. 

Tales  from  a  Greek  Island.  By  Mrs.  Julia  D.  Dragou- 
mis.     Houghton  Mifflin   Co.,  Boston,   1911. 

In  Argolis.  By  George  Horton.  Fascinating  little  sketch 
of  Greek  life  bj^  an  ex-counsul  at  Athens,  now  consul-general 
at   Salonica. 

Modern  Athens.  By  George  Horton.  A  shght  but 
vivid    sketch. 

Isles  and  Shrines  of  Greece.  By  Samuel  J.  Barrows. 
An  excellent  book  by  a  warm  friend  of  the  Greeks.  Boston, 
1898. 

Greek  Lands  and  Letters.  By  F.  G.  and  A.  C.  E. 
AUinson.  A  charming  book  for  the  classical  scholar.  It 
aims  to  interpret  Greek  lands  and  literature  and  to  steep  the 
literature  in  local  color.     Houghton  Mifflin  Co.,  Boston,  1907. 

Monograph  on  the  one  hundredth  anniversary  of  the 
birth  of  Samuel  Gridley  Howe. 

Memorial  of  Michael  Anagnos  (1837-1906).  A  volume 
with  biography  and  memorial  addresses,  etc.     Boston,   1907. 

(These  last  two  are  obtainable  from  the  Perkins  Institution 
for  the  Blind,  Watertown,  Mass.) 


26 


REPORT  ON  THE  SYRIANS 

By    the    Rev.  Richard   Daniel  Hatch,  Southport,  Conn. 


THE  SY I  MAN'S 

Tlio  jioople  boarinp;  this  name  are  doscondants  of  the 
ancient  Syrians,  Araljs,  Turks,  and  Jews.  Speaking  senorally 
the  Syrians  belong  to  the  Eastern  Orthodox  Ciiurch.  Excep- 
tions to  this  are  the  Melchites,  found  principally  at  Aleppo 
and  Damascus,  their  Patriarch  residing  at  the  latter  place; 
and  the  Maronites,  a  mountaineer  tribe.  There  are  said 
to  be  between  30,000  and  40,000  of  the  Melchites,  and  between 
200,000  and  250,000  of  the  Maronitcs.  The  latter  have  a 
patriarch  who  lives  at  Canubin,  and  who  is  the  Roman  Catholic 
Patriarch  of  Antioch.  The  Druses,  another  mountain  tribe, 
are   Mohammedan. 

The  language  generally  spoken  is  Arabic,  though  the  old 
Syriac  is  used  by  the  Xestorians,  and  the  Assyrians  or  Chaldeans 
of  Kurdistan.  There  are  not  many  of  this  variety  of  Syrian 
in  this  country;  most  of  those  who  have  been  visiting  us  to 
collect  money  for  their  institutions  at  home  seem  to  be  of 
their  number.  They  originated  with  Nestorius  of  Antioch, 
who  became  Patriarch  of  Constantinople  in  428,  and  was 
condemned  for  heresy  concerning  the  nature  of  Christ  at 
the  Council  of  Ephesus.  In  435  the  Nestorians  took  refuge 
from  persecution  in  Mesopotamia,  assuming  the  title  of 
Chaldean  Christians,  About  20,000  were  made  Uniats  by 
Rome  in  the  16th  century.  The  others  number  150,000. 
Another  division  of  Christians  is  called  the  Jacobite  or  Old 
Syrian  Church.  The  bulk  of  them  inhabit  Mesopotamia, 
only  about  one  tenth  being  found  in  Syria.  They  derive 
their  name  ostensibly  from  the  Apostle  St.  James,  but  really 
from  Jacob  Baradai,  who  became  Bishop  of  Edessa  in  541. 
He  assumed  charge  of  the  Monophysites  in  the  East.  In 
Syria  to-day  these  people  are  a  mere  handful  and  very  poor. 
Derived  from  this  body  are  the  Syrian  Uniats,  who  style 
themselves  "The  Syrian  Catholics."  They  are  the  result 
of  efforts  made  to  Romanize  the  Jacobites  as  early  as  the 
14th  century.  These  are  the  main  divisions  of  Christians 
found  in  the  old  country.  With  the  numerous  sects  of 
Mohammedanism  they  made  Syria  truly  a  sect-ridden  land. 

The  position  of  the  AngHcan  Church  in  Syria  is  not  one 
of  proselyting  but  of  education  and  spiritual  co-operation. 
The  work  of  Bishop  Blythe  in  Jerusalem  is  well  known.  His 
title  is  Bishop  of  the  Church  of  England  in  Jerusalem  and 
the  East.     He  represents  the  Anglican  Church  among  other 

29 


Catholic  communions  in  Jerusalem,  and,  with  62  priests  of 
the  Church  of  England,  looks  out  for  the  spiritual  interests 
of  English  people  in  the  East,  including  Egypt.  In  addition 
to  this  there  is  a  collegiate  school  for  boys  in  Jerusalem,  and 
a  hospital  in  Haifa,  patronized  chiefly  by  Syrians. 

The  Archbishop  of  Canterbury  has  a  Mission  to  the  Assyrian 
Christians,  whose  object  is  stated  to  be  "not  to  bring  over 
these  Christians  to  the  communion  of  the  Church  of  England, 
nor  to  alter  their  ecclesiastical  customs  and  traditions,  nor 
to  change  any  doctrines  held  bj'  them  which  are  not  contrary 
to  that  Faith  which  the  Holy  Spirit  has  taught  as  necessary 
to  be  beheved  by  all  Christians,  but  to  encourage  them  in 
bettering  their  rehgious  condition,  and  to  strengthen  an 
ancient  Church,"  The  Mission  has  a  seminary  and  schools 
in  Kurdistan,  and  the  native  clergy  of  the  Chaldean  Church 
are  there  obtaining  an  education.  It  is  from  this  Mission 
that  the  genuine  Chaldean  priests  and  deacons  obtained 
their  letters  introducing  them  to  the  clergy  of  the  American 
Church.  The  Syrian  impostors  who  of  late  have  exploited 
the  United  States  came  from  the  same  region  and  imitated 
their  methods,  but  they  may  have  been  Mohammedan  or 
Uniat  laymen. 

SYRIANS   IN   NEW   ENGLAND 

Mr.  N.  M.  Diab,  editor  of  Meraat-ul-Gharh  ("Mirror 
of  the  West"),  the  Syrian  paper  published  in  New  York 
City  at  93  Washington  Street,  states  that  the  Syrians  are 
well  scattered  throughout  New  England  and  number  about 
20,000.  The  largest  colonies  are  at  Lawrence,  6,000;  Boston, 
5,000;  Worcester,  2,000;  Springfield,  Mass.,  1,000;  Providence, 
R.  I.,  1,500.  The  figures  include  surrounding  towns,  especially 
in  the  case  of  Springfield  and  Providence,  the  latter  including 
Pawtucket. 

The  colonies  in  Maine  are  small.  At  Lewiston  50  are 
reported,  divided  into  ten  families.  Nine  of  these  attend 
the  Greek  service  and  one  family  attends  the  Roman  Catholic 
Church.  Nearly  all  the  men  here  are  peddlers,  very  few  work- 
ing in  the  mills,  as  is  the  case  with  the  Greeks.  Portland 
has  fully  100,  many  being  peddlers.  There  are  200  in  Water- 
ville,  variously  employed.  Small  settlements  are  said  to  exist 
at  Bangor,  Fort  Fairfield,  St.  Francis,  Millinocket,  and  a  few 
other  towns.  The  majority  of  those  in  Maine  are  Maronites. 
For  the  above  data  I  am  indebted  to  Mr.  G.  L.  Foss  of  the 
Lewiston  Journal.  The  peddler  instinct  seems  very  strong 
in  the  Syrians  and  is  well  illustrated  in  Portland.     In  that 

30 


cit>-  tlicic  arr  lil'tcm  (li\\-  i^oods  stores  whose  proprietors  are 
from  a  single  villafi;c  in  Lebanon  and  all  have  a  tine  reputation 
anionji  tlic  business  men  of  Tort  land.  Of  the  two  partners 
in  each  of  these  firms  oni'  keeps  store,  ami  the  other  ^oes 
al)out  thr()ug;h  the  farniinji;  communities  with  a  (lei)artment 
wa{i;on.  1  should  say  that  the  majority  of  the  Syrians  in 
Maine  are  Maronites  (Komanists),  tiie  remaimh-r  hein<^  mostly 
C)rthodox,   excepting  a   few    Protestants   and    Moslems. 

Wlien  we  turn  to  the  other  New  England  states  we  find 
a  greater  tendency  to  go  into  the  mills. 

The  only  colonies  I  have  discovered  in  New  Ilamii.-hire 
are  at  Nashua  and  Manchester.  I  have  been  told  that  in 
neither  place  arc  they  very  large  and  at  both  cities  there  are 
many  of  the  Orthodox  faith.  In  Vermont  there  is  a  settlement 
at  Burlington  (including  Winooski,  a  mill  village  near  by) 
nund)ering  about  150.  The  greater  number  of  this  colony 
are  IVIaronites  from  ]\Iount  Le])anon.  They  are  all  imder 
the  Rev.  Elias  Hendy,  who  is  subject  to  the  Roman  bishop. 
Father  Hendy  acknowledges  only  about  10  as  Orthodox  and  says 
all  alike  attend  his  Mass.  This  priest  was  brought  over  from 
Syria  through  the  instrumentality  of  the  Roman  bishop. 
Here  is  illustrated  the  fact  that  where  there  is  a  small  minority 
it  often,  for  a  while  at  least,  conforms  to  the  majority.  At 
Willimantic,  Conn.,  it  is  the  other  way  around.  The  minority 
there  are  Roman  and  they  attend  the  Episcopal  Church  as 
well  as,  or  better  than,  the  Orthodox,  even  going  to  confession 
and  receiving  communion  there.  The  Orthodox  there  and 
elsewhere  have  been  told  to  attend  our  services  but  not  to 
communicate.  Last  year,  however,  the  attitude  of  the  present 
Syrian  Orthodox  bishop  in  America  changed,  and  he  no  longer 
wishes  his  people  to  attend  our  services.  He  has  withdrawn 
his  request  that  our  clergy  minister  to  Orthodox  Syrians 
in  emergencies.  There  are,  without  doubt,  other  Syrians  in 
New  Hampshire  and  Vermont  scattered  here  and  there  but 
I  could  get  no  further  information  regarding  them. 

When  we  come  to  Massachusetts  we  find  them  in  very 
much  greater  numbers.  Included  in  the  number  given  for 
Springfield  is  a  colony  at  Chicopee  of  200,  among  whom  the 
Presbyterians  have  been  very  active.  Also  near  Springfield, 
over  the  Connecticut  border,  is  a  colony  of  some  200  at  Thomp- 
sonville.  Regarding  converts  to  Protestantism  I  have  found 
by  experience  that  the  Syrian  is  sometimes  willing  to  embrace 
Protestantism  with  mental  reservations,  especially  if  there 
are  any  material  advantages  to  be  gained.  The  most  sincere 
Protestants  of  which  I  have  knowledge  are  those  who  have 
been  at  the  Syrian  Protestant  College  at  Beyrout,  or  whose 


31 


friends  have  been  under  its  influence.  As  far  as  I  know  there 
is  no  regular  Protestant  congregation  with  its  pastor  in  New 
England.  Reports  have  been  sent  to  me  stating  that  there 
are  no  Syrians  in  Chelsea,  in  Waltham,  or  in  Plymouth.  In 
Fall  River  there  is  a  large  colony,  estimated  by  Mr.  Elias 
Nassa  of  21  West  Broadway,  Newport,  R.  I.,  to  be  fully  900. 
They  are  mostly  traders  or  keep  small  shops.  The  women 
go  about  peddling  laces.  There  are  a  few  Syrians  in  East 
Brookfield  who  are  Roman  Catholic,  and  a  few  near  Newbury- 
port  whose  religion  is  not  reported.  The  number  at  Lowell 
is  considerable,  and  the  men,  like  those  at  Lawrence  and  Spring- 
field, are  employed  in  the  textile  mills.  In  Lawrence  there 
are  also  Syrian  barbers,  tailors,  and  shoemakers. 

Mr.  M.  J.  Hyder  of  Springfield,  Mass.,  a  cousin  of  the 
Rev.  Moses  Abi-Hyder,  priest  of  the  Syrian  Church  in  Lawrence, 
gives  the  following  information  about  the  Syrians  in  Springfield: 
There  are  in  the  city  proper  about  600,  of  whom  500  attend 
the  Maronite  Church  in  Springfield.  There  are  25  or  30 
Orthodox  families,  numbering  nearh'  100  individuals,  who 
depend  on  infrequent  visits  from  Father  Hyder.  Last  year  a 
society  was  organized  called  The  Guardians  of  Innocence  Syrian 
Society,  with  a  membership  of  about  50  men,  both  Orthodox 
and  Maronite.  They  rented  a  room,  and  held  night  school 
for  their  children,  teaching  them  the  Syrian  language  and 
history,  and  instructing  them  in  American  customs  and  man- 
ners. In  Chicopee  and  Chicopee  Falls  there  are  six  or  seven 
families,  numbering  perhaps  30  people,  in  Holyoke  25  to  30 
Maronites  and  the  same  number  of  Orthodox,  in  Indian 
Orchard  25  Orthodox,  in  Westfield  5  Orthodox  and  10  Maronite. 
Mr.  Hyder  states  that  in  Lawrence  the  Maronite  Church 
has   some    1,800    members,    and   the    Orthodox   about    1,500. 

In  Rhode  Island  the  largest  colonies  are  at  Providence 
and  Pawtucket,  with  smaller  ones  at  Woonsocket  and  at 
Newport.  Miss  H.  E.  Thomas,  secretary  of  the  Charity  Organ- 
ization Society  of  Newport,  reports  a  few  families  there.  She 
says  there  are  eight  families  in  all  including  50  individuals; 
five  families  yield  obedience  to  Bishop  Raphael,  the  Orthodox 
bishop,  and  three  attend  the  Roman  Catholic  Church.  Mr. 
Shehadi  of  2  Weybosset  Street,  Providence,  gives  the  following 
facts  about  the  Syrians  in  Rhode  Island:  "I  inquired  from 
several  sources,  but  as  there  is  no  Syrian  bureau  in  the  state 
it  is  hard  to  get  at  the  exact  number.  Estimates  differ  from 
3,000  to  5,000.  I  am  incHned  to  believe  the  first  figure  is 
more  nearly  right."  There  are  two  Syrian  benevolent  soci- 
■eties  in  Pawtucket:  one  called  the  United  Syrian  Benevolent 
Association    and    the    other    the    Syrian    Orthodox     Society. 

32 


'riicrc  ;ii'('  (|uiti'  :i  nuiiilicr  of  Syr'uiiis  of  tlic  ()illio(io\  fallli  in 
Ccntrul  l*';ills.  The  divisions  in  iliis  locality  socni  to  In-  us 
follows:  in  rrovidi'iicc^  the  most  are  Muronitos;  in  Central 
Falls,  Syrian  Orthodox;  in  rawtuckct,  Syrian  Orthodox  and 
Roman  Catholic;  on  tlic  whole  the  Maronitos  outnund)er  any 
other  one  division.  The  name  of  Mr.  A.  Alid-cl  Nour,  238 
Henelit  Street,  I'rovidence,  has  been  ^iven  me  as  one  especially 
well  informed  on  the  religious  affairs  of  the  Rhode  Island 
Syrians. 

In  Connecticut  GO  per  cent  of  all  the  Syrians  work  in 
mills;  in  Aliddlctown,  where  there  is  a  small  colony,  they  work 
in  the  porcelain  factory;  in  Willimantic,  in  the  thread  and 
cloth  mills.  In  this  state  they  are  said  to  "be  doing  finely" 
by  one  wdio  knows  them  intimately.  There  are  in  Willimantic 
about  70.  Of  these  nearly  GO  are  Orthodox,  2  are  Moslems, 
and  7  or  8  are  Roman.  Near  the  city  there  is  one  Protestant 
family,  the  father  of  wdiich  was  licensed  as  a  preacher  at  the 
Syrian  Protestant  College  at  Beyrout.  Besides  working  in 
the  mills  the  colonists  have  here  three  or  four  clothing  shops, 
one  very  prosperous,  the  owner  having  recently  put  up  a 
three-story  brick  building.  Fadlou  Saba  is  a  good  type  of 
the  Syrian  merchant,  honest,  generous,  and  firmly  Orthodox 
in  religion.  His  address  is  75  Milk  Street.  There  is  a  society 
here  called  The  Syrian  United  Association,  which  aims  to 
include  all.  It  meets  in  a  room  of  the  parish  house  of  the 
Episcopal  Church  loaned  to  them.  Its  object  is  fraternal 
and  benevolent.  The  leading  Syrian  in  this  city  is  Mr.  Joseph 
Haddad,  an  Orthodox  and  very  friendly  to  the  American 
Church.  There  is  a  tendency  in  every  colony  to  follow  a 
leader.  The  most  forceful,  w^ell-to-do  man  of  good  family 
(the  Syrians  think  much  of  family)  becomes  a  kind  of  "king." 
If  one  wants  to  influence  a  community  the  quickest  w-ay  is 
to  secure  the  support  or  interest  of  the  "king,"  and  the  others 
will  usually  follow  his  lead.  The  men  in  Willimantic  used 
to  be  kei)t  informed  through  their  Orthodox  papers  of  the 
efforts  of  the  Episcopal  Church  to  befriend  them  and  promote 
unity.  There  are  a  few  Syrians  at  Norwich,  but  their  numl)ers 
were  decreasing  at  last  reports.  A  very  few  live  at  Stafford 
Springs,  but  this  colony  seems  about  to  disap])ear.  At  Ansonia 
there  are  quite  a  num])er,  the  majority  Orthodox  and  some 
attend  the  Episcopal  Church  at  intervals.  The  whole  number 
is  45  at  present,  and  15  yield  obedience  to  the  Orthodox  Bishop 
Raphael.  Another  settlement  exists  at  Danbury  where  I 
should  judge  there  are  some  150.  A  prominent  man  among 
them  is  Mr.  Elias  K.  Ghiz  of  177  Main  Street.  At  Meriden 
the  postmaster  reports  a  dozen.     At  Terryville  there  are  a 

33 


few  (Orthodox)  and  possibly  some  at  Stamford.  It  is  reported 
from  Naugatuck  that  the  only  Syrians  seen  there  are  traveling 
sales-people  who  come  from  New  York.  It  has  been  difficult 
to  secure  complete  information  as  to  Bridgeport.  There  are 
however  about  100  Syrians  in  the  city,  of  whom  only  about 
25  are  Orthodox.  They  have  no  native  priest  and  go  to 
New  York  for  the  offices  of  the  Church,  rather  than  to  the 
local  Russian  Church,  which  is  very  strong  in  Bridgeport. 
I  have  been  able  to  hear  of  only  a  few  Syrians  in  New  Haven 
or  Hartford.  There  are  no  colonies,  strictly  speaking,  there. 
As  to  the  moral  condition  of  the  Syrian  it  is  fully  up  to 
that  of  other  races  if  not  somewhat  better.  Drunkenness 
is  not  common  among  them,  and  they  are  faithful  to  their 
marriage  ties.  They  are  jealous,  however,  and  quarrelsome. 
Laziness  seems  almost  unknown  among  them  and  they  are 
eager  to  save.  The  same  religious  divisions  exist  among  them 
here  that  exist  in  the  old  country;  and  these  can  be  grouped 
under  the  following  heads :  — 

1.  "The  Maronites,"  who  take  their  name  from  their 
first  Monothelitic  iMshop,  John  ]\Iaron,  who  died  701  A.  D. 
They  come  from  the  north  part  of  the  Lebanon  chiefly.  There 
are  some  230,000  in  Syria,  and  they  were  originally  Monoth- 
elites,  but,  having  joined  in  the  Second  Crusade  in  1182, 
renounced  their  heresy  before  the  Latin  Patriarch  of  Antioch 
and  in  1445  were  formally  united  to  the  Roman  Church, 
though  allowed  to  continue  the  Syrian  rite,  which  of  late 
years  has  become  somewhat  assimilated  to  the  Latin  rite. 
In  all  probability  they  form  about  one  half  of  the  Syrians 
settled  in   New   England. 

2.  The  next  largest  division  is  the  Eastern  Orthodox. 
These  Orthodox,  about  33  per  cent  of  the  Syrians  in  New 
England,  are  all  apparently  under  Bishop  Raphael.  This 
Syrian  Bishop  derives  his  authority  from  the  Orthodox  Patri- 
arch of  Antioch,  but  is  closely  connected  with  tlie  Russian 
Archbishop  in  New  York.  The  Syrian  Cathedral  is  at  320 
Pacific  Street,   Brooklyn,   N.   Y. 

3.  The  Uniats  are  perhaps  7  per  cent.  These  are  Easterns 
who  for  some  reason  or  other  have  been  induced  l^y  the  Romans 
to  submit  to  the  Latin  Church,  and  who  are  allowed  to  retain 
more  or  less  of  their  Eastern  ritual. 

4.  Protestants.  These  are  partly  converts  made  in 
America  and  partly  those  who  have  been  Protestants  in  the 
old   country  and   they  include  about  7   per  cent. 

5.  Moslems.  These  are  practically  all  Druses  from 
Lebanon  and  Hauran.  They  seemed  at  first  less  inclined 
to  emigrate  but  are  now  somewhat  more  numerous.     They 


34 


niinilicr  !»(), ()()()  in  S\  lia  and  aic  dcsciilicd  as  indusf  rioiis, 
liospilaMc,  brave,  tcMipcrutc  (all  bcinn  rcciuiicd  to  jiltstaiii 
from  fohacco  and  wine),  cleanly,  and  very  proud  of  IJicir 
l)irtli  and  pccliiitcc,  hut  revonKcf'd  and  (iiid.  'I'licir  creed 
is  an  olTsJiool   of  Moliainniedanisin. 

Louis(>  S.  Ilougliton  in  the  Sia-rcif  says:  "Durint;-  (lie  years 
ISDOllM)?,  in  which  Syrians  have  heen  differentiated  from 
other  Turkish  subjects,  41,404  Syrians  have  been  admitted 
to  tlie  United  States.  Although  100,000  is  the  usual  estimate 
of  the  Syrian  pojnilation  of  this  country,  70,000  is  that  of 
the  best  inforineil  Syrians."  This  was  in  the  year  1911,  and 
the   number  now   may   well   be   80,000. 

Alaska  is  credited  with  20;  California  has  8,000;  Montana, 
200;  Nevada,  700;  South  Dakota,  200;  North  Dakota,  1,000. 
Among  the  most  helpful  colonies  are  the;  farm  settlements 
in  Iowa,  Kansas,  Oklahonui,  North  and  South  Dakota,  Mon- 
tana, Wyoming,  and  Washington,  the  largest  being  in  North 
Dakota. 

The  largest  colonies  are  in  the  cities.  New  York  has 
5,000;  Lawrence,  6,000;  Boston,  5,000;  San  Francisco,  2,500; 
Worcester,  2,000;  Philadelphia,  1,500;  Pittsburgh,  1,500; 
Providence,  1,500;  Chicago,  1,200;  Springfield,  Mass.,  1,000; 
Los  Angeles,  Cleveland,  and  St.  Louis  have  each  800;  Albany 
has  600.  Buffalo,  Toledo,  Detroit,  Minneai)()lis,  St.  Paul, 
Indianapolis,  and  Cincinnati,  all  have  nearly  250  each.  Mil- 
waukee and  Troy   have  each   150,   and   Duluth  56. 

These  cities  representing  twelve  out  of  fifty-two  states 
and  territories,  include  about  two  fifths  of  the  entire  Syrian 
population.  The  others  are  scattered  among  the  smaller 
towns  and  villages  of  these  and  the  remaining  thirty-nine 
states  and  territories.  For  instance  the  200  in  South  Dakota 
are  divided  between  Deadw^ood,  Aberdeen,  Sioux  City,  Lead, 
and  Sioux  Falls,  with  a  num])er  living  on  outlying  farms. 
There  are  200  in  New  IMexico,  nearl}^  all  isolated  farmers. 
There  are  no  Syrians  in  Baltimore,  and  a  few'  only  in  Washing- 
ton (well-to-do),  and  in  Buffalo  a  few  in  a  small  colony  in 
the  outskirts  of  the  city.  Dr.  H.  K.  Carroll  reports,  for  the 
year  1912,  24  organized  churches  with  43,000  members. 

BIBLIOGRAPHY    ON   SYRIANS 

Books  to  Consult. 

Four  articles  by  Louise  S.  Houghton,  which  appeared  in 
the  Survey  during  1911  and  1912;  entitled:  The  Sources 
AND     Settlement   of  the   Syrians,  their   Business  Activ- 

35 


ITIES,    their    Intellectual  and    Social    Status,  and    The 
Syrian  as  an  American  Citizen. 

The  Religions  of  Modern  Syria  and  Palestine.  By 
F.  J.   Bliss.     Charles  Scribncr's  Sons,   New  York,   1912. 

Handbook  of  Syria  and  Palestine.     By  Haskett  Smith. 
Travels  in  Syria  and  the  Holy  Land.     By  Burckhardt. 
Baedeker's  Palestine  and  Syria. 
Syria.     An  article  in  the  Universal  Cyclopaedia  and  Atlas. 

The  Assyrian  Church.  By  the  Rev.  W.  A.  Wigram. 
(S.  P.  C.  K.)  This  deals  with  the  history  of  the  Assyrian 
Church  through  the  early  period  of  Christianity,  A.D.  100-640. 


36 


REPOllT  ON  Tin:  SLAVS 

By  the  Rev.   Robert   Keating  Smith,  Westfield,   jMass. 


TUM    SLAVS 

During;  tlu;  liisl  (■culurics  of  the  Cliiistiuu  cru,  while  the 
Gcnnauic  pooph's  were  spicadiiii;  throughout  western  Eurojx', 
tlie  Slavs  were  oeeupyinjz;  all  eastern  Kuro])e  as  far  S(juth  as 
the  lialUan  peninsula.  The  Slavs  have  formed  tiie  bulwark 
of  Christendom  afi;ainst  the  invasions  of  Huns,  Avars,  and 
Turks,  and  have  a^ain  and  again  repelled  the  infidel,  saving 
Europe   from   destruction. 

It  is  curious  to  observe  that  the  Germans  have  ])ushed 
eastward  through  the  center  of  the  western  Slavic  lands, 
meeting  the  Magyars,  who  in  their  turn  meet  the  Rumanians 
eastward,  so  that  there  is  a  non-Slavic  wedge  driven  clear 
through  the  Slavs  from  Bavaria  through  Austria,  Hungary, 
and  Kumania  to  the  Black  Sea.  We  si)eak,  therefore,  of  the 
northern  Slavs  and  the  southern  Slavs.  Their  racial  char- 
acteristics are  marked,  there  is  a  strong  feeling  of  common 
interest,  more  than  90  per  cent  use  the  Slavic  Eastern  Orthodox 
or  Pravoslav  liturgy,  and  the  similarity  of  their  languages 
is  in  striking  contrast  with  the  variety  which  exists  among 
the  Germanic  nations. 

The  best  description  of  the  appearance  of  the  northern 
Slavs  is  that  given   by   Miss   Emily   G.   Balch,   as   follows: — 

"The  hair,  in  my  typical  Slav,  is  light  in  childhood,  though 
never  the  pure  flaxen  of  the  Scandinavian;  with  added  years 
it  turns  to  a  deep  brown,  darkening  gradually  through  succes- 
sive ash-brow-n  shades.  The  whole  suggestion  is  of  strength, 
trustworthiness,  and  a  certain  stolidity,  until  excitement  or 
emotion  lights  uji  the  naturally  rather  unexpr(^ssive  features. 
This  picture  is  based  upon  personal  opportunities  for  observa- 
tion which  have  included  little  acquaintance  with  Russians. 
It  seems  to  me  to  agree  fairly  with  that  of  other  observers." 

■"fhe  southern  Slavs  have  mostly  the  dark  skin  and  Mack 
hair  and  eyes  characteristic  of  all  southern  people. 

Of  the  total  number  of  Slavs  over  2^  per  cent  are  now 
in  the  United  States,  and  at  present  the  Slavic  immigrants 
form  somewhat  more  than  4  per  cent  of  the  iiojndation  of 
the  United  States.  There  is  every  reason  to  believe  that 
whtn  these  people  are  thoroughlj-  assimilated  the  admixture 
will  be  of  immense  advantage  to  this  country.  They  are 
a  strong  and  prolific  race,  patient  and  thrifty,  and  are  possessed 
of  great  powers  of  entlurance.  Besid(>s  this,  their  love  of 
home   and    family,   their   interest   in   the   children's   education 

39 


and   success,   and   tlieir  devotion  to   religion  ought  to   make 

us  regard  them  as  a  substantial  addition  to  our  nationality. 

The    Slavs    are    divided    into    seven    distinct    races,    some 

of  these  subdivided  into  two  or  more  branches.     These  are: — 

1.  Czechs  and  Slovaks;  subdivided  into 

Bohemians  and  Moravians  (Czechs). 
Slovaks. 

2.  Lusatian   Serbs   or   Wends. 

3.  Poles. 

4.  Russians,  subdivided  into 

Great  Russians, 
White  Russians, 
Little    Russians. 

5.  Slovenes. 

6.  Croat-Serbs,   subdivided   into 

Croats, 
Serbs. 

7.  Bulgarians. 

The  part-Slav  races  are: — 

1.  Rumanians;  claiming  descent  from  the  ancient  Roman 
colonists  in  Dacia,  by  some  called  the  "Latinized  Slavs." 

2.  Magyars;  the  Ugrians  (Hungarians),  a  Finnish  race 
from  Asia  on  the  male  side,  probably  very  largely  Slavic 
on  the  female  side. 

3.  Lithuanians;  originally  a  co-ordinate  race  with  the 
Slavs,  but  now  undoubtedly  a  Slavo-Lithuanian  mixture. 
Subdivided  into 

Lithuanians, 
Letts. 

The  following  estimate  of  the  distribution  of  the  Slavic 
races  is  based  upon  the  article  contributed  to  the  Smithsonian 
Report  for  1910  by  Lu])or  Niedcrle,  Professor  of  Archeology 
and  Ethnology  in  the  University  of  Prague: — 

1.  Bohemians  and  Moravians  (Czechs) 7,000,000 

Slovaks 3,000,000 

2.  Lusatian  Serbs  or  Wends 100,000 

3.  Poles 19,000,000 

In  Russia 9,000,000 

In  Austria.  .  .  .' 5,000,000 

In  Germany 3,500,000 

In  the  United  States 1,500,000 

4.  Russians 11 0,000,000 

Great  Russians 73,000,000 

White  Russians 7,000,000 

40 


Little  Kussitins :i(), ()()(). ooii 

111  Russia 2r),(J()().()()() 

III  Cali.'ia ;i,7.")(MI(l() 

In  lluiiiiaiy TOO.OOO 

In  Aiiu'i-ica    .                   lOO, ()()() 
5.      Slovenes 1, .-)()(),()()() 

0.  Croats  and  Serbs 9,0()0,()()U 

In  Austria-Hunjiiiry :i,r)()(),()(l() 

In  Bosnia  anil  Herzegovina 2, ()()(), OOO 

In  Servia 2,800,000 

In  MonteneoTO 350,000 

In    Okl    Scn-via,    Macedonia,   and 

Albania 4()().()()() 

In  America 300.000 

7.     Bulgarians 5,000,000 

In  Bulgaria 3.000,000 

In  Macedonia 1,200,000 

InThracia 000.000 

InRus.sia 180,000 

In  Rumania 100,000 

To  these  may  be  added  th(>  part-Slavic  races,  which  have 
much  Slavic  intermixture,  and  considerably  resemble  in 
customs  the  neighboring  Slavic  nations,  but  do  not  speak 
a  Slavic  language,  and  are  not  of  Slavic  origin.     These  are: — 

1.  Rumanians  (AVallachs  or  Vlachs) 9,500.000 

In  Rumania 5,500,000 

In  Austria-Hungary 2,300,000 

In  Russia 1,100,000 

In  Macedonia  and  Thracia 300,000 

In  Bulgaria 100,000 

In  Servia 200,000 

2.  Magyars 9,000,000 

3.  Lithuanians  and  Letts 3,500,000 

Lithuanians  proper 2,000,000 

Letts 1,500,000 

The  following  table  is  fairly  accurate: — 

Number  in  Native  Land.     Number  in  U.  S. 

Bohemians 5,000,000 500,000 

Moravians 1,700,000 5.000 

Slovaks 2,500,000 400,000 

Lusatian  Serbs  or  Wends ,  .  .         100,000 1,000 

Poles 17.500.000 1 ,500,000 

Russians 1 10,000,000 500,000 

Slovenes 1,500,000 100,000 

41 


Croatians 2,500,000 300,000 

Serbs                      6,500,000 150,000 

Bulgarians 5,000,000 40,000 

Rumanians 9,500,000 100,000 

Magyars 9,000,000 300,000 

Lithuanians 2,000,000 200,000 

Letts 1,500,000 35,000 

Religiously  the  Slavs  are  divided  as  follows: — 

Per  cent 

Bohemians,     Roman  Cathohc 97 

Protestant  (Calvinistic) 3 

Moravians,     Roman  Catholic 94 

Protestant  (Calvinistic) 6 

Slovaks,  Roman  Catholic 60 

Eastern  Orthodox : 10 

Uniat 5 

Protestant  (Lutheran) 20 

Protestant  (Calvinistic) 5 

Wends,  Roman  Catholic 

Protestant    (Lutheran) 

Poles,  Roman  Catholic 98 

Old  Catholic 2 

Russians,         Eastern  Orthodox 89 

Uniat  (in  Austria) 3 

Dissenters  (Raskolniki) 8 

Protestant  (Stundists) (Negligible) 

Slovenes,         Roman  Catholic 100 

Croats,  Roman  Cathohc 100 

Serbs,  Eastern  Orthodox 99.98 

Uniat 0.02 

Bulgarians,     Eastern  Orthodox 100 

The  part-Slavs  as  follows: — 

Per  cent 

Rumanians,    Eastern  Orthodox 74.3 

Uniat 24.3 

Roman  Catholic 1-4 

Magyars,         Roman  Catholic 50 

Protestant  (Calvinistic) 49 

Protestant  (Unitarian) 1 

Lithuanians,  Roman  Cathohc 95 

Eastern  Orthodox 4 

Protestant  (Lutheran) 1 

Letts,  Protestant  (Lutheran) 90 

Roman  Catholic 6 

Eastern  Orthodox 4 

42 


l',ll'.l.I()(il{AlMIY    ON    'I'llI':    SLAVS 
The  Slavs  in  (ieneral. 

Our  Slavic  Fellow  Citizens.  ]^y  Emily  C>.  I'>al(  h. 
New  York,  10 10. 

The  Wiiiuli'ool  of  Europe,  liy  A.  and  E.  Colquhoun. 
New  York,  1007. 

Aliens  or  Americans.  By  Ilowurd  B.  Grose.  New 
York,  1900. 

On  the  Trail  of  the  Immkjrant.  By  Edward  A.  Stcinor. 
Chicago,  1900. 

The  Immigrant  Tide.  By  Edward  A.  Steiner.  New 
York,  1909.  There  is  in  this  book  a  good  discussion  of  religious 
and  moral  problems. 

The  Slav  Invasion  and  the  Mine  Workers.  By  F. 
Julian  Warne.     Philadelphia,  1904. 

The  New  Immigration.  By  Peter  Roberts.  New  York, 
1912. 

The  article  on  Slavs  in  the  Encyclopedia  Britannica,  11th 
Edition,  is  most  excellent. 

Geographical  and  Statistical  View  of  the  Contem- 
porary Slav  Peoples,  with  a  map,  to  be  found  in  the  Smith- 
sonian Institution  Report  for  1910  (pages  599-612),  is  an 
important  document  by  Lubor  Niederle,  professor  of  Archaeology 
and  Ethnology,  at  the  Bohemian  University,  Prague. 

Baedeker's  Austria-Hungary,  1905,  is  singularly  accurate 
and  contains  much  descriptive  and  statistical  information. 

Ranke's  Servia,  Bosnia,  and  the  Slave  Provinces, 
is  a  valuable  work  to  consult,  representing  a  view  of  the  South- 
ern Slavs  in  1850.  This  book  is  published  in  Bohn's  Library, 
1853. 

Fifty  Years  in  Constantinople.  By  George  Washburn. 
Boston,  1909.  This  is  an  account  of  Robert  College,  Con- 
stantinople, and  is  very  interesting  in  its  references  to  the 
Southern   Slavs. 

The  United  States  Religious  Census  Report  of  1906 
gives  statistical  information  regarding  the  use  of  Slavic  lan- 
guages in  various  churches  in  the  United  States,  with  a  sum- 
mary of  the  Eastern  Orthodox  Churches  in  this  country  at 
that   date. 

Conversion  of  the  West:  The  Slavs.  By  Rev.  G.  F. 
Maclear.  London,  S.  P.  C.  K.,  1879.  This  is  very  concise, 
clear,  and  interesting. 


43 


THE   BOHEMIANS 

The  nature  of  Bohemia,  a  fertile,  undulating  basin,  sur- 
rounded by  formidable  mountains  and  containing  nearly  every 
necessary  natural  product,  makes  it,  as  Goethe  said,  "a  con- 
tinent within  the  European  continent,"  and  the  history  of 
Bohemia,  a  struggle  to  maintain  an  independent  nationality 
by  repelling  successive  invasions,  is  more  like  that  of  an  insular 
country.  Indeed,  had  Bohemia's  mountains  been  England's 
seas  her  history  would  have  been  similar,  especially  in  religion. 

The  Bohemians  are  pure  Czechs,  the  most  highly  educated 
of  the  Slavic  races.  They  have  lived  from  the  first  in  unending 
contention  with  the  Germans,  who  surround  them  on  three 
sides.  During  the  last  century  Bohemia  has  become  an  indus- 
trial state,  and  has  grown  to  be  not  only  the  chief  manufacturing 
province  of  Austria  but  also  one  of  the  first  manufacturing 
countries  of  Europe. 

The  population  of  Bohemia  is  6,320,000,  made  up  of 
5,000,000  Bohemians  (Czechs)  and  1,300,000  Germans  on  the 
borders  of  Bavaria  and  Saxony,  with   a  scattering  of  Jews. 

It  may  ])e  well  to  note  that  the  popular  use  of  the  word 
"Bohemian"  is  founded  upon  a  French  misunderstanding  of  the 
Gypsies  who  first  came  into  France  from  Rumania  by  way 
of  Bohemia.  So  called  "Bohemian"  ways  are  therefore 
Gypsy  ways,  and  nothing  could  be  farther  from  the  orderly, 
gentle,  trustworthy,  and  home-loving  nature  of  the  Bohemian 
Czechs. 

To  get  at  the  religious  status  of  the  Bohemians  a  short 
study  of  the  history  of  Bohemia  is  necessary.  This  is  here 
given: — 

The  attempts  of  the  German  missionaries  to  bring  Chris- 
tianity to  the  Czechs  in  the  9th  centurj'^  were  not  successful, 
and  it  was  through  the  Greek  Church  that  the  Bohemians 
became  Christian.  Cyril  and  Methodius,  who  were  Thessalo- 
nians,  were  sent  from  Constantinople  as  missionaries  to  the 
Slavs  in  860.  Cyril  translated  into  the  Slavic  tongue  the 
liturgy  of  the  Greek  Rite  and  also  the  Epistles  and  Gospels. 
He  invented  for  the  pur])ose  an  alphabet  l)ased  upon  the 
Greek,  called  therefore  the  Cyrillic  alphabet  and  in  constant 
use  to-day  in  eastern  Europe.  This  Old  Slavic  is  the  liturgical 
language  of  the  Russian,  Bulgarian,  and  Servian  churches 
at  the  present  time.  The  Czechs  of  Boh(>mia  and  Moravia 
eagerly  received  Christianity  in  this  form,  for  it  was  actually 
the  establishment  of  a  Slavic  national  church  of  the  Oriental 
Rite. 

The  Latin  Archbishop  of  Salzburg  (a  German)  protested 

44 


against  the  cxlcusiou  of  the  Sl;i\ic-(  lirrk  Mite,  lnil  1\)\h; 
•lolin  \'lll  ill  880  j;uv(>  permission  to  u>c  the  Sl;i\ic  lauKuaRc^ 
forever  in  tlic  Mass  and  in  (he  whole  lit  ur«iv  and  offices  of 
the  Cluircli,  and  Methodius  was  upjjointcd  Bishop  of  l*annoniia 
(Bohemia  and  Moravia).  In  \)7'A  Praj;ue  was  mach-  the  see 
of  a  Ijisjiop.  in  10;i8  Servius  became  Bishop  of  Praji;ue.  Ho 
devoted  his  encrjiiies  to  al)olishin}^  tlie  Slavic  Rite  and  orf;anized 
th(>  Church  on  tlie  model  of  the  (Icrnian  I^onian  ("atholic 
Church. 

In  1075  Pojie  Gregory  Vil  finally  condemned  the  Slavic 
liturgy  and  withdrew  it  from  the  Church,  declaring  that 
"the  use  of  the  vernacular  was  conceded  oiily  on  account  of  tem- 
porary circumstances  which  have  passed  aicay."  The  Slavic 
liturgy  however,  having  spread  also  among  the  Servians, 
Russians,  and  Bulgarians,  continued  to  be  used  in  Bohemia 
contemporaneously  with  the  Roman  liturgy.  When  in  1350 
the  famous  Abbey  Emaus  was  built  in  Prague  and  the  monks 
moved  into  it  they  were  using  the  Slavic  liturgy  unchanged. 
In  fact  there  was  never  willing  submission  to  Rome,  and 
in  the  14th  century  the  Bohemians  were  even  more  inclined 
to  establish  a  national  Church.  In  1344  the  Bishop  of  Prague 
was  made  Archbishop  in  response  to  the  demand  that  Bohemia 
be   made  independent  of  the   German  Archbishop  of  Mainz. 

An  influence  of  deep  significance  entered  with  the  marriage 
of  Anne  of  Bohemia  to  Richard  II  of  England  in  1381.  Both 
England  and  Bohemia  were  independently  striving  to  reform 
the  Church.  The  attendants  of  the  new  queen  became  inter- 
ested in  the  writings  of  Wyclif  (1324-1384)  and  sent  them 
home  to  Bohemia.  There  were  already  English  students  at 
the  University  of  Prague  and  the  result  of  this  intercommu- 
nication was  far  reaching  in  both  countries.  John  Hus  (1369- 
1415)  precipitated  the  struggle  to  return  at  least  to  the  freedom 
of  the  ancient  Slavic  Church  of  the  people,  and  in  1417  the 
"Articles  of  Prague"  Avere  presented  to  Rome,  demanding 
that  the  Word  of  God  be  freely  preached,  that  the  Sacrament 
be  administered  to  the  people  in  both  kinds,  and  that  the 
clergy  possess  no  property  nor  temporal  power.  Then  began 
the  "Crusades"  of  the  German  Romanists  against  Bohemia 
lasting  for  15  years  and  resulting  in  victory  for  the  Bohemians. 
In  1435  Pope  Martin  consented  to  the  demands  of  the  Articles 
of  Prague,  and  the  Calixtine  or  Utraquist  Church  was  estab- 
lished in  143G  (so  called  because  of  the  demand  for  the  Chalice, 
or  the  Communion  in  both  kinds).  John  Rokyan  was  elected 
archbishop  and  the  ancient  Slavic  language  was  restored  in 
the  liturgy,  but  at  the  same  time  the  Roman  Church  con- 
tinued among  the  Germans  in  Bohemia,  and  constant  struggles 

45 


always  resulted  in  favor  of  Rome,  especially  as  the  continued 
colonization  of  Germans  increased  the  anti-Bohemian  element. 
The  Utraquist  Church  endeavored  in  every  way  to  be  acknowl- 
edged by  Rome,  claiming  to  be  truly  Catholic  and  Orthodox, 
but  Pope  Nicholas  in  1455  formally  repudiated  the  compacts 
of  the  Articles  of  Prague.  In  1452  the  Bohemian  bishops 
began  a  movement  to  appeal  to  the  Patriarch  of  Constanti- 
nople, but  the  fall  of  Constantinople  before  the  Turks  in 
1453   frustrated   this. 

The  Protestant  element  of  the  Reformation  now  entered 
in.  Those  who  had  followed  Count  Ziska  in  the  Hussite 
controversies  had  organized  themselves  into  a  community 
known  as  "Taborites."  They  rejected  all  the  Sacraments 
but  Baptism  and  opposed  the  Catholic  rites  and  ceremonies. 
The  community  was  dissolved  but  afterwards  the  "Unity 
of  the  Brethren"  was  organized  and  sought  connection  with 
the  Waldenses,  from  whom  they  received  a  bishop  in  1457. 
The  disestablishment  of  the  National  (Utraquist)  Church  was 
repeatedly  demanded  by  the  Brethren,  and  in  this  lay  the 
future  downfall  of  Bohemia.  In  1556  the  Jesuits  were  intro- 
duced and  the  re-establishment  of  the  Roman  Church  went 
steadily  on.  In  1562  the  Roman  Archbishop  of  Prague  was 
restored  after  an  interval  of  a  century  and  a  quarter.  Mean- 
while the  Brethren  became  disintegrated  and  were  diverted 
toward  Lutheranism  in  1528,  and  Calvinism  in  1546.  The 
Utraquist  Church  existed  nevertheless  with  various  vicis- 
situdes until  1620,  when  the  Thirty  Years'  War  destroyed 
all  that  was  distinctive  of  Bohemia  and  reduced  the  population 
from  4,000,000  to  800,000.  The  original  stock  of  the  Utraquists 
rather  than  turn  Protestant  returned  to  a  nominal  obedience 
to  the  Church  of  Rome.  In  1595,  profiting  by  Rome's  experi- 
ence with  Bohemia,  Pope  Clement  V  granted  to  the  Russians 
in  Galicia  all  that  the  Bohemians  had  demanded  in  the  Utra- 
quist Church,  and  thus  the  Uniat  Church  was  formed,  but 
it  was  too  late  to  take  the  same  action  for  Bohemia. 

To-day  the  Bohemians  are  mostly  but  nominal  Roman 
Catholics  and  the  men  go  to  church  very  seldom.  For  this 
reason  very  many  Bohemians  have  become  Freethinkers. 
The  Germans  in  Bohemia  are  principally  Roman  Catholics, 
and  this  fact  increases  the  Bohemian  indifference  to  the  Church 
on  account  of  the  bitter  antagonism  between  the  two  races. 
There  are  about  50  congregations  with  150,000  members 
of  the  Bohemian  Reformed  Church  (Calvinistic),  corresponding 
to  the  Dutch  Reformed  and  Presbyterian  churches.  All 
Lutherans  in  Bohemia  are  German.  The  American  Con- 
gregational Church  has  a  mission  station  in  Prague. 

46 


There  are  500, UOU  Jiulieiuians  in  the  I'liited  States,  with 
100,000  in  Chicafto,  45,000  in  Cleveland,  and  :^0,000  in  New- 
York  City,  and  the  remainder  largely  in  the  northern  Mis- 
sissippi valley  states.  The  number  in  New  Englanil  is  probably 
as  follows: — 

Maine 50 

New  Hampshire 20 

Vermont 10 

Massachusetts 1,800 

Rhode  Island 100 

Connecticut 1,500 

The  principal  centers  in  New^  England  are  West  Springfield 
(500),  Westfield  (450),  South  Boston  (250),  New  Bedford 
(250),  Easthampton  (50),  Northampton  (50),  and  Turners 
Falls  (50),  Massachusetts;  and  Bridgeport  (500),  South 
Norwalk  (300),  Middletown  (200),  East  Haddam  (250),  Con- 
necticut; while  along  the  Connecticut  River  from  Saybrook  to 
Hartford  there  are  some  50  families  settled  as  farmers. 

The  Bohemians  were  the  earliest  of  all  the  Slavic  immi- 
grants to  this  country.  Bohemian  peasants  have  settled 
in  the  northwestern  states,  where  they  are  now  intelligent 
and  prosperous  farmers.  The  later  immigrants  have  been 
skilled  laborers,  tailors,  carpenters,  machinists,  bakers,  and 
cigar  makers.  They  are  thrifty  and  honest,  law-abiding, 
careful  of  their  children,  and  as  a  rule  they  are  property  owners. 
The  New  York  City  tenement  inspectors  report  that  the 
Bohemians  are  perhaps  the  cleanest  poor  people  in  the  city. 
Music  is  their  passion,  and  hardly  a  Bohemian  family  can 
be  found  w^ithout  a  piano  or  organ  and  one  or  two  violins. 
The  boys  are  almost  without  exception  excellent  singers, 
above  the  average  (a  fact  that  has  not  yet  been  discovered 
by  many  of  our  choir  masters),  and  in  addition  they  are  regular, 
attentive,  and  orderly,  sensitive  to  rebuke,  and  eager  to  do 
w^ell. 

In  America  the  Catholic  Bohemians  resent  any  approach 
by  Protestants  and  claim  to  be  Roman  Catholics,  although 
but  few  of  the  men  attend  church,  and  the  women  are  loyal 
only  to  the  extent  of  having  the  children  baptized  by  the 
Roman  priest,  but  they  are  satisfied  with  Protestant  or  civic 
marriage,  and  are  willing  to  send  their  children  to  Protestant 
Sunday  schools,  although  wholly  for  educational  and  social 
reasons.  Out  of  500,000  Bohemians  in  this  country  not 
more  than  200,000  can  be  claimed  as  loyal  Roman  Catholics. 
The  Reformed  naturally  find  their  place  among  the  Pres- 
byterians or  Congregationalists,   who   cannot   account    for  as 

47 


many  as  10,000.  In  the  Northwest,  centering  about  Chicago, 
there  must  be  in  the  neighborhood  of  100,000  Freethinkers 
among  the  Bohemians,  who  carry  on  a  regular  propaganda 
of  infideHt}^  with  Sunday  congregations  and  Sunday  schools 
in  which  every  effort  is  made  to  inculcate  disbelief  in  God, 
although  the  principal  design  is  to  destroy  loyalty  to  the 
Roman  Catholic  Church.  It  is  safe  to  say  that  there  are 
in  the  United  States  200,000  Bohemians  who  are  nominally 
Roman  Catholics  but  are  actually  Catholics  who  represent 
the  inherited  instinct  of  the  national  independent  Church. 
How  to  reach  these  people  and  the  Freethinkers  is  one  of  the 
largest  problems  that  Christianity  is  confronted  with  among 
our  immigrant  peoples.  It  is  a  fact  that  Bohemians  will 
not  attend  Mass  where  the  congregation  is  mostly  German, 
because  of  the  mutual  antagonism,  and  they  are  averse  to 
associating  with  the  Poles  or  the  Irish,  both  of  whom  they 
consider  their  inferiors.  Indeed,  they  can  only  be  counted 
upon  by  the  Roman  Church  in  congregations  where  they  have 
the  preponderance,  and  even  in  these  the  minority  must  be 
large  enough  to  suppress  the  assertive  independence  of  the 
Bohemians. 

Where  Catholic  Bohemians  are  not  in  touch  with  the 
Roman  parish  where  they  live,  and  discover  our  Communion, 
they  seek  the  Church  for  marriage,  baptism,  and  even  con- 
firmation, but  very  few  of  our  priests  know  enough  about 
the  Bohemians  to  give  them  the  kind  of  pastoral  attention 
they  crave.  Bohemians  who  know  our  Church  to  l)e  identical 
with  the  Church  of  England  (which  they  call  the  English 
Cathohc  Church)  call  ours  the  "English  CathoHc  Church." 
In  talking  with  these  people  about  the  history  of  their  country, 
with  which  they  are  all  familiar,  they  are  found  to  be  in  sym- 
pathy with  John  Hus  and  the  Catholic  Reformation  for  which 
he  stood.  The  patron  saint  of  Bohemia  is  St.  John  Nepomuk, 
but  intelligent  Bohemians  know  that  this  is  a  fiction  for  John 
Hus,  and  statues  of  the  patron  saint  are  often  original  statues 
of  John  Hus  with  a  halo  added.  The  Bohemians,  like  the 
EngHsh,  are  born  and  bred  to  the  Western  Liturgy;  they  could 
not  be  brought  to  the  Pravoslav  or  Eastern  Orthodox,  so  that 
the  only  alternative  of  the  Latin  Rite  is  the  Anglican.  For 
at  least  200,000  Bohemians  in  the  United  States  who  are 
not  really  Roman  Catholics  and  emphatically  will  not  be 
Protestants,  our  Church  of  all  others  ought  to  have  a  mission. 
It  must  be  noted  that  the  whole  training  of  these  people 
naturally  makes  them  look  for  the  outward  evidences  of 
Eucharistic  vestments  and  altar  candles,  Avhile  the  service 
of   Morning   Prayer   is   utterly   confusing   to   them.     In   this 

48 


connoftioii  it  will  1)(>  iulcrcstinp;  to  note  thai  in  1855  an  altcinpt 
was  made  by  our  Cliurcli  in  St.  Louis  to  roach  the  Jifjhcinians, 
and  a  part  of  the  Prayer  book  was  Iranslatod  into  the  ('zcch 
language.  Morning  and  Evening  Prayer,  so  provided,  how- 
ever, did  not  a])peal  to  them,  and  the  attempt  was  without 
r(>sult. 

Churches  in  the  United  States  which  use  the  Bohemian 
language  (according  to  the  Religious  Census  of  190G)  are 
as    follows: — 

Roman  Catholic 175  churches,  175,000  members. 

Presbyterian 27  churches,      2,500  members. 

Congregational 10  churches,  550  members. 

Methodist 9  churches,  800  members. 

Reformed  (Dutch).  .  .      2  churches,  115  members. 

Baptist 3  churches,  230  members. 


BIBLIOGRAPHY   ON   THE   BOHEMIANS 

Bohemia,  an  Historical  Sketch.  By  Count  Lutzow. 
London,    189G. 

The  Story  of  Prague.  By  Count  Lutzow.  London, 
1902. 

The  Life  and  Times  of  Master  John  Hus.  By  Count 
Lutzow.  New  York,  1909.  Count  Lutzow  is  a. Bohemian, 
holding  degrees  from  Oxford  and  Prague,  and  he  writes  the 
most  lucid  English.  His  life  of  Hus  is  the  best  account  ever 
written  of  the  Bohemian  Pre-Reformation. 

Conversion  of  the  West.  The  Slavs.  By  Rev. 
G.    F.    Maclear.     London,    S.    P.    C.    K.     1879. 

Guide  to  the  Bohemian  Section  in  the  Austrian 
Exhibition  in  London.  1906.  Edited  by  various  Bohemian 
writers  on  the  History,  Industries,  Customs,  and  Religion 
of  the  Bohemian  people.     London,    190G. 

Bohemia,  in  "Story  of  the  Nations"  Series.  By  C.  E. 
Maurice.     New    York,    1896. 

Our  Slavic  Fellow  Citizens.  By  Emily  G.  Balch. 
New  York,  1910. 

Bohemia  and  the  Czechs.  By  Will  S.  Monroe.  Boston, 
1910. 

Pictures  from  Bohemia.  By  James  Baker.  Religious 
Tract  Society,   London. 

On  the  Trail  of  the  Immigrant  (Chap.  15).  By  Edward 
A.  Steiner.     Chicago,  1906. 

The  article  on  Bohemia  in  the  Encyclopedia  Britannica, 
11th   Edition,  is  excellent. 

49 


A  good  many  very  interesting  magazine  articles  have 
been  written  on  the  Bohemian  immigrants,  for  wliich  see 
a  Periodical  Index. 

The  Champlain  Educator  for  January-March,  1906,  con- 
tains an  article  by  Kohlbek  on  the  Roman  Catholic  Bohemians 
in  the  United  States. 


THE   MORAVIANS 

The  Moravians  are  Czechs,  very  closely  related  to  the 
Bohemians.  In  fact,  Moravia  was  united  with  Bohemia 
from  the  12th  century  until  1849.  The  valleys  of  Moravia 
are  very  fertile  and  the  inhabitants  are  for  the  most  part 
contented  and  modestly  prosperous.  There  is  very  little 
emigration.  The  population  is  about  2,500,000,  of  whom 
1,700,000  are  Czechs  and  about  650,000  are  Germans. 

Religiously  the  Moravians  are  Roman  Catholics,  although 
their  adherence  is  almost  like  that  of  the  Bohemians,  nearly 
nominal.  The  Protestants  are  members  of  the  Reformed 
Church,  which  has  30  congregations  with  perhaps  100,000 
members. 

Moravians  are  entirely  absorbed  by  the  Bohemians  in 
their  immigration  to  America,  so  that  their  number  (which 
is  very  small)  is  not  shown.  There  is  a  colony  of  Protestants 
from  Moravia  in  Texas  who  have  organized  themselves  into 
a  body  called  The  Evangelical  Union  of  Bohemian  and  Mora- 
vian Brethren.  In  1906  this  body  had  15  churches  with  perhaps 
3,000   members. 

The  Protestant  body  known  as  the  Moravian  Church  was 
founded  in  America  so  early  in  the  18th  century  that  its  mem- 
bers can  hardly  be  considered  in  this  connection.  They  have, 
even  from  the  first,  been  very  largely  Germanized.  They 
carry  on  among  their  many  missionary  enterprises,  however, 
a  mission  among  the  Germans  in  Moravia  and  Bohemia. 

Interesting  as  the  history  of  the  religious  body  of  the 
Moravian  Church  may  be,  it  is  really  more  of  a  German  than 
a  Slavic  movement,  and  does  not  come  within  the  scope  of 
the    present    Report. 

The  books  listed  for  the  Bohemians  also  describe  the 
Moravians. 

THE   SLOVAKS 

It  seems  undoubtedly  a  fact  that  the  Slovaks  are  the  Slavs 
who  first  pushed  out  from  western  Dacia  the  ancient  Rumanians, 

50 


;uul  tlii'ii  t  tifinsclvcs  were  dislodifcd  l)\-  (lie  Magyars  coiiiiiiti; 
in  from  Asi;i.  In  llic  (illi  century  they  sccin  to  have  occupied 
tiio  t(>rri(ory  of  lluii,u;:uy  proper,  and  after  the  9tli  century 
they  wvrv  ilriven  into  the  hisiihinds  of  Moravia  and  the  north- 
western mountains  of  Hungary,  many  maintaining  themselves, 
however,  in  suuiU  agricultural  communities  as  far  south  as 
Servia.  It  is  a  (piestion  whether  the  military  Magyars  brought 
many  women  with  tluMu  into  the  con(iuered  territory,  and  the 
probability  is  that  a  large  ])()rtion  of  tlu;  Slovak  race  was 
absorbed  by  them  in  marriage,  especially  among  the  aristoc- 
racy. The  burning  questions  of  race  conflict  in  Austria- 
Hungary  include  the  struggle  of  the  Slovaks  against  further 
Magyarization.  The  right  to  use  the  Slovak  language  in 
schools  or  churches  is  denied  by  the  Hungarian  government, 
but  the  Slovaks  have  caught  the  s])irit  of  the  Slav  awakening 
and  are  to-day  fighting  the  Magyar  statement,  made  in  the 
Hungarian    parliament,    that    "there    is    no    Slovak    nation." 

The  Slovaks  speak  what  is  practically  a  dialect  of  the 
Czech  language.  The  pure  Slovaks  inhabit  the  highlands 
of  Moravia  and  the  northwestern  boundary  of  Hungary, 
but  they  are  found  still  "  Unmagyarized,"  in  groups  in  many 
parts  of  Hungary,  having  villages  of  their  own  in  which  they 
preserve  their  own  language  and  customs  in  the  midst  of 
other  nationalities.  For  centuries  the  Slovaks  made  the 
tinware  of  Europe,  wandering  from  country  to  country,  and 
in  England  they  were  called  "Tinkers,"  and  were  confounded 
with   the   Gypsies. 

The  Slovaks  number  about  3,000,000.  It  is  estimated  that 
there  are  about  400,000  in  the  United  States,  but  it  is  difficult 
to  keep  an  accurate  account  of  them,  for  they  go  back  and 
forth  between  this  country  and  the  home  land  continually 
in  great  numbers.  They  are  very  commonly  called  "Slavish," 
and  now  and  then  one  calls  himself  "Hungarian."  They 
find  work  here  mostly  as  laborers  in  mines  and  factories. 
When  they  settle  down  they  prove  to  be  very  thrifty  and 
prosperous.  They  have  tinware  factories  in  New  York  City, 
Philadelphia,  and  Chicago.  There  are  a  good  many  farmers 
in  the  Middle  West  and  also  in  New  England. 

The  number  in  New  England  may  probably  be  as  follows: — 

Maine 500 

New  Hampshire 200 

Vermont 400 

Massachusetts 2,500 

Rhode  Island 200 

Connecticut 10,000 

51 


Religiously,  about  one  half  of  the  Slovaks  are  Roman 
Catholics  of  the  Latin  Rite.  There  are  a  number  of  Orthodox 
in  every  Slovak  community,  and  there  are  a  few  Uniats. 
About  one  quarter  are  Protestants,  most  of  these  Lutherans, 
the  rest    Reformed. 

In  the  United  States  the  Slovak  Lutherans  are  organized 
into  the  Slovak  Evangelical  Lutheran  Synod  of  America, 
with  59  church  buildings  and  some  12,000  members  in  the 
North  Atlantic  and  Middle  States. 

The  churches  in  which  the  Slovak  language  is  used  are  as 
follows  (Census  of  1906): — 

Roman  Catholic 60  churches,  78,000  members. 

Lutheran 63  churches,  13,000  members. 

Congregational 4  churches,        176  members. 

Presbyterian 1  church,  105  members. 

Baptist 1  church,  58  members. 

Methodist 1  church,  17  members. 

BIBLIOGRAPHY   ON   THE   SLOVAKS 

The  Slovaks  of  Hungary.  By  Thomas  Capek.  New 
York,  1906.  This  is  an  important  book,  and  covers  the 
ground  better  than  any  other  on  the  Slovaks. 

Our  Slavic  Fellow  Citizens.  By  Emilj^  G.  Balch. 
New  York,   1910. 

AUSTRO-HUNGARIAN     LiFE    IN     ToWN    AND     CoUNTRY.       By 

Francis   H.    E.    Palmer.     New   York,    1903. 

Aliens  or  Americans.  By  Howard  B.  Grose.  New 
York,    1906. 

On  the  Trail  of  the  Immigrant  (Chap.  13).  By  Edward 
A.   Steiner.     Chicago,    1906. 

The  article  on  Slovaks  in  the  Encyclopedia  Britannica, 
11th  Edition,  is  too  short  to  be  of  much  value. 

THE   LUSATIAN   SERBS,    OR  WENDS 

The  Slavic  movement  westward  was  arrested  by  the 
Germans  at  the  banks  of  the  River  Elbe.  From  the  bound- 
aries of  Bohemia  to  the  Elbe  extended  powerful  settlements 
of  a  distinct  Slavic  race,  known  as  the  Elbe  Slavs,  but  now 
more  commonly  called  the  Lusatian  Serbs  or  Wends.  In 
the  14th  century  these  people  were  included  in  the  kingdom 
of  Bohemia,  but  before  that  time  they  had  begun  to  be  over- 
whelmed and  assimilated  by  the  Germans.  They  were, 
as  time  went  on,  completely  surrounded  by  Germans,  and 
by  the  loth  century  they  existed  only  in  scattered  colonies. 

52 


To-day  there  iTinains  hut  a  frap;incnt  of  lliese  jjcoplc  inhahilins 
a  circuinsfrihcil  area  hetweeii  tlie  cities  of  Jierliu  and  Dresden, 
still  speukins  a  distinct  dialect  of  the  Slavish  tongue  called 
Wendish.     They   ninnber   now   about    100,000. 

In  the  year  1S54  about  400  of  these  people  touiid  their 
way  as  ininiij;rants  to  Texas,  and  there  are  about  l.OOO  in 
small  settlements  in  that  state,  one  of  which  is  a  town  named 
Serbin  (from  Serb).  There  is  a  Lutheran  churcli  numbering 
05()  members  in  one  of  these  settlements,  where  the  Wendish 
language  is  used  in  the  service,  for  the  ancient  language  is 
still  i^reservcd  by  these  people. 

^^'hile  unimportant  from  an  intlustrial  or  religious  stand- 
point, these  immigrants  are  most  interesting  from  an  ethno- 
logical point  of  view.  There  is  something  pathetic  in  the 
jiresence  among  us  of  representatives  of  a  doomed  and  fast 
disappearing  race  which  may  become  extinct  in  another 
generation. 

jNIiss  l^aU'h  in  Ouii  Slavic  Fellow^  Citizens  describes 
these   people   and   their   settlement    in    Texas. 

Professor  Niederle  describes  the  "Luzice  Serbs"  in  his 
paper  in  the  Smithsonian  Report  for  1910. 

In  Rev.  G.  F.  Maclear's  Conversion  of  the  West:  The 
Slavs,  a  chapter  is  devoted  to  the  Ancient  Wends. 

THE   POLES 

The  Poles  have  remained  in  the  same  locality  from  pre- 
historic times.  Poland  was  the  leading  power  of  eastern 
Europe  from  1400  to  1600,  and  her  history  is  full  of  war  and 
romance.  Caught  at  last  between  the  powerful  governments 
of  Russia,  Germany,  and  Austria,  her  national  identity  was 
crushed,  and  the  three  partitions  of  her  territory  were  made 
in  1772,  1773,  and  1774, 

A  few  Poles  were  converted  to  Christianity  by  the  Bohe- 
mians, but  Christianity  made  very  little  headway  until  about 
the  year  1000.  The  influence  of  Roman  Catholic  Germany, 
steadily  brought  to  bear,  eventually  prevailed,  and  to-daj' 
the  Poles  are  among  the  most  loyal  Roman  Catholics.  There 
are  a  few  Polish  Lutherans  but  these  are  so  through  intermar- 
riage with  Germans. 

Perhaps  the  best  description  of  the  Poles  in  a  short  sentence 
is  the  following  given  by  Dr.  J.  G.  Wilson:  "The  Poles  in 
common  with  all  Slavs  possess  a  peculiar  combination  of 
eastern  and  western  civilization.  They  love  political  freedom, 
but  are  easily  caught  by  the  glitter  and  pomp  of  a  throne. 
They  are  individually  poor  business  men.     They  possess  great 

53 


intellectual  gifts,  they  are  almost  universal  linguists.  They 
are  versatile  rather  than  profound.  They  have  a  love  of 
individual  freedom  almost  to  the  point  of  anarchy." 

The  number  of  Poles  in  Europe  is  about  17,500,000,  divided 
as  follows:  in  Russia  9,000,000,  in  Austria  (western  Galicia) 
5,000,000,  and  in  Germany  3,500,000.  The  first  Poles  to 
come  to  the  United  States  came  from  eastern  Prussia,  and 
this  immigration  from  Germany's  part  of  the  divided  kingdom 
is  about  at  an  end.  The  next  immigration,  from  Austria, 
is  "also  nearly  finished,  and  to-day  8  per  cent  of  the  Poles 
are  citizens  of  the  United  States.  They  enter  as  unskilled 
laborers,  having  at  home  worked  in  the  fields  during  the 
summer  and  in  factories  during  the  winter.  They  find  occupa- 
tion in  every  branch  of  work  in  this  country,  and  are  growing 
in  prosperit}'^  as  laborers,  business  men,  and  farmers.  In 
many  of  our  cities  they  form  a  large  part  of  the  population, 
and  the  men  and  w^omen  are  organized  into  mutual  protective 
societies,  both  religious  and  patriotic.  They  build  large 
parish  churches  and  parochial  schools,  and  are  thus  settled 
in  New  England  and  through  all  the  country  westward,  the 
principal  centers  being  Chicago,  Buffalo,  and  Milwaukee. 
There  are  now  1,500,000  in  the  United  States. 

The  number  of  Poles  in  New  England  is  as  follows: — 

Maine 2,000 

New  Hampshire 5,000 

Vermont 5,000 

Massachusetts 100,000 

Rhode  Island 10,000 

Connecticut 70,000 

Although  the  Poles  are  very  ardent  Roman  Catholics, 
the  Old  Catholics  in  Poland  now  number  300,000  adherents. 

^  defection  from  Papal  authority  occurred  in  1904,  resulting 
in  the  organization  of  the  Polish  National  Church  of  America. 

J  he  best  account  of  this  movement  is  given  in  the  United 
States  Rehgious  Census  of  1906  (Vol.  2,  page  500).  The 
following  is   condensed   from   this   account: — 

"With  the  increasing  immigration  from  Poland,  and  the 
establishment  of  large  Polish  Roman  Catholic  churches  in 
a  number  of  American  cities,  misunderstandings  and  disputes 
developed  between  the  ecclesiastical  and  the  lay  members 
of  the  Polish  parishes.  These  were  occasioned  chiefly  by 
dissatisfaction  on  the  part  of  the  laymen  with  the  'absolute 
religious,  political,  and  social  power  over  the  parishioners' 
given  by  the  Council  of  Baltimore  in  1883  to  the  Roman 
Catholic  priesthood;  and  by  the  rather  free  exercise  of  that 

54 


power  oil  tlic  pint  of  (■('rt:iiii  Ronuin  Catholic  priests.  The 
situation  was  a^f^ravatt'd,  in  some  cases,  by  the  placing  of 
other  tlian  ToUsh  i)riests  in  charge  of  Pohsli  churches.  The 
result  was  that  disturbances  arose,  wliich  developed  at  times 
into  riots. 

"In  HulTak),  Chicago,  Cleveland,  and  in  Scranton  and 
Shaniokin,  Pa.,  serious  troubles  arose.  Independent  con- 
gregations were  organized,  and  poi)ular  Polish  priests  were 
called  as  pastors  and  accepted.  In  1904  a  convention  of 
these  independent  congregations  was  held  at  Scranton,  and 
was  attended  by  clerical  and  lay  delegates  representing  20,000 
people  in  five  states.  As  a  result  the  Polish  National  Church 
of  America  was  organized,  and  the  Rev.  Francis  Hodur, 
pastor  of  the  Scranton  church,  was  elected  as  its  head  priest. 
Father  Hodur  was  subsequently  consecrated  by  Archbishop 
Gul  of  Utrecht,  Bishop  Van  Thiel  of  Haarlem,  and  Bishop 
Spit  of  Deventcr,  the  national  Catholic  bishops  of  the  Neth- 
erlands. The  Latin  books  of  Holy  Church  Kites  were  translated 
into  the  Polish  language,  and  resolutions  were  adopted  express- 
ing a  desire  for  fraternal  and  sympathetic  co-operation  with 
other  Catholic  churches  and  repudiating  the  claim  of  the 
Roman  Catholic  Church  to  be  the  sole  exponent  of  the  true 
doctrines  of  Christ." 

There  are  6  Polish  National  Church  congregations  in 
Massachusetts,  1  in  Connecticut,  4  in  New  Jersey,  9  in  Penn- 
sylvania, 1  in  Maryland,  1  in  Missouri,  3  in  lUinois,  and  1  in 
Minnesota,  with  1  in  Manitoba. 

According  to  the   Census  of   1906  there  were: — 

Roman  Catholic 490  churches,  800,000  members. 

National  Polish 23  churches,    20,000  members. 

Baptist 5  churches,  320  members. 

Lutheran 5  churches,         201  members. 

BIBLIOGRAPHY  ON  THE  POLES 

Poland,  a  Study  of  the  Land,  People  and  Literature. 
By  Geo.  Brandes.     London,   1903. 

Poland,  the  Knight  among  Nations.  By  L.  E.  Van 
Norman.     New    York,    1907. 

Poland,  in  the  "Story  of  the  Nations"  Series.  By  William 
R.   Morfill.     New  York,   1893. 

The  article  on  Poland  in  the  Encyclopedia  Britannica, 
11th   Edition,  is  very  excellent. 

In  the  United  States  Rehgious  Census  Report  of  1906, 
an  excellent  account  is  given  of  the  formation  of  the  Polish 
National  Church  of  America  (Vol.  2,  page  506). 

55 


A  great  many  articles  have  appeared  describing  the  Poles 
in  the  United  States,  which  are  of  varying  value.  Consult 
a   Periodical   Index. 

THE   RUSSIANS 

While  the  rest  of  Europe  was  engaged  in  internecine  strife 
through  many  centuries,  a  sufficient  nucleus  of  Slavic  people 
remained  in  what  is  now  Russia,  unsubjugated  by  invaders 
and  working  out  for  themselves  a  sort  of  basis  of  fusion  which 
has  enabled  them  to  blend  their  differences,  gradually  absorb 
closely    related    races,    and    become    a    homogeneous    nation. 

The  historical  development  of  the  Russians  and  the  for- 
mation of  the  Russian  Church  is  too  extended  a  subject  to  be 
considered  here.  The  essential  features  will  be  taken  up 
under  the  respective  branches  of  the  race  hereafter.  A  short 
outline  of  the  Russian  National  Church,  however,  will  be  in 
place. 

The  Patriarch  of  Moscow  was  replaced  in  1700  by  the 
Holy  Synod  of  Russia,  which  is  composed  of  the  MetropoUtans 
of  Kiev,  Moscow,  and  St.  Petersburg,  several  bishops,  repre- 
senting the  rehgious  side,  and  some  of  the  higher  officials 
of  the  government  representing  the  state.  The  Procurator 
General  of  the  Holy  Synod  is  the  representative  of  the  Czar, 
acting  for  the  nation  in  ecclesiastical  affairs,  but  without 
a  vote.  The  Holy  Synod  meets  to  determine  not  doctrines 
but  policies,  and  it  is  supreme  in  spiritual  discipline.  The 
Church  is  Orthodox  and  in  full  communion  with  the  Patriarch 
of  Constantinople  and  the  other  Eastern  Orthodox  churches. 
It  is  intensely  national,  however,  and  jealously  guards  the 
religious  interests  of  the  Russians  against  any  possible  encroach- 
ment on  their  distinctive  rights.  The  laity  are  very  loyal 
to  their  Church,  and  the  priests  are  at  least  thoroughly  in- 
structed in  their  pastoral  and  sacerdotal  duties.  Education 
has  not  yet  made  the  advance  among  the  Russian  people 
that  it  has  among  the  people  of  western  Europe,  but  the 
upper  classes  of  society  are  well  educated  and  the  wealthy 
are  generous  in  their  financial  support  of  the  Church  and  its 
missionary  work. 

The  Church  of  Russia  is  essentially  a  missionary  church. 
A  great  amount  of  Christian  work  has  been  done  among 
the  tribes  of  her  Asiatic  empire.  Self-denying  missionaries 
have  brought  the  gospel  to  the  Eskimos  and  Indians  of  Alaska, 
and  a  large  number  of  the  Japanese  have  been  Christianized, 
so  that  there  is  in  Japan  a  vigorous  branch  of  the  Russian 
Church.     The   Church   also   supports   Christian   work  among 

56 


the    Russi:iii    iminifj;rants   in    Aincrica,    aiding   in    the   support 
of  the  cl('r{i;y  aiul  coiitril>utins  toward  the  huildiiiK  of  churches. 

A  curious  revolt  from  the  Church  occurred  in  the  17th 
cciiturv.  on  th(>  clianji;e  of  the  cah-ndar  and  tlie  substitution 
of  a  more  accurate  version  of  tlie  Service  liook.  Many 
of  the  common  i)('()i)l('  had  used  the  Book  superstitiously 
in  a  sort  of  cabahstic  way,  and  when  the  worcHng  was  altered 
their  faith  was  shattered  and  they  left  the  Church  in  great 
numbers.  These  Dissenters  are  called  "  Raskolniki,"  and 
for  two  centuries  they  maintained  churches  and  schools, 
calling  themselves  "Starovery"  (Old  Believers).  They  are 
moderately  well  to  do,  and  can  read  and  write.  They  number 
some  1 0,000, ()(K)  at  present. 

Protestantism  has  made  very  little  progress  among  the 
Russians.  There  has  been  some  advance  made  through  the 
rationalistic  influence  of  German  colonists,  whose  converts 
are  called  "Stundists,"  and  these  are  found  in  southern  Russia, 
but   their  number  is  negligible. 

During  the  latter  half  of  the  past  century  there  was  an 
awakening  of  Slavic  consciousness  which  began  with  a  revival 
of  the  literature  of  the  various  Slavic  races.  This  soon  devel- 
oped into  a  movement  which  l)ecame  more  racial  than  national, 
and  is  called  Pan-Slavism.  Russia,  being  the  one  great  Slavic 
nation,  became  in  many  ways  the  patron  of  this  movement, 
and  to-day  the  Slavs  of  northern  Austria  look  favorably 
upon  Russia  as  a  friend,  while  it  has  been  largely  the  fostering 
assistance  of  Russia  which  has  enabled  the  Slavic  Balkan 
States  to  develop  so  rapidly  since  the  Turko-Russian  war 
of  1878.  Connected  with  the  Pan-Slavic  movement  there  is 
the  Pravoslav  or  Eastern  Orthodox  Church  of  the  Slavs. 
The  Old  Slavonic  of  this  liturgy  is  the  norm  of  all  the  Slavic 
language,  and  this  is  a  growing  bond  of  union.  The  Russian 
National  Church  naturally  becomes  a  factor  of  great  importance, 
and  the  missionary  spirit  of  this  great  Church  has  found  here 
a  wide  open  door  for  her  influence.  Among  the  Russian 
Uniats  the  tendency  is  more  and  more  to  return  from  the 
Roman  to  the  Russian  Church,  while  among  the  Serbs  adher- 
ence to  Orthodoxy  is  a  test  of  nationality. 

To  combat  this  leaning  toward  the  Orthodox  Church, 
a  propaganda  has  been  started  in  favor  of  the  Roman  Church, 
called  the  "Unislav  League."  The  principles  for  which  this 
league  stands  are  stated  as  follows,,  though  they  do  not  seem 
to  have  made  much  headway: — 

1.  To  establish  among  the  Slavs  the  principle  of  Catholic 
unity. 

57 


2.  To  propagate  among  Slavs  a  Catholic  spirit  through 
Unislav  publications  and  clubs. 

3.  To  group  together  in  a  Catholic  dominion  all  the 
autonomous  Slav  nations. 

4.  To  engage  in  peaceful  action,  refraining  from  revolu- 
tionary violence. 

5.  To  preserve  the  autonomy  of  the  nations  constituting 
the  future  Slav  dominions. 

The  Russians  are  divided  into  three  distinct  sub-races. 
They  speak  one  language  and  have  common  customs,  but 
there  are  three  different  dialects.  These  sub-races  are  the 
Great  Russians,  the  White  Russians,  and  the  Little  Russians. 

I.     The  Great  Russians 

The  Great  Russians  form  the  bulk  of  the  Russian  nation, 
occupying  the  territor}^  east  of  a  line  drawn  from  the  point 
of  the  Gulf  of  Finland  to  the  Sea  of  Azov.  They  number 
73,000,000  people,  and  of  all  the  Slavs  they  are  the  least 
influenced  by  other  races.  On  the  south  they  were  again 
and  again  assailed  by  the  Asiatic  invaders,  the  Huns,  Avars, 
Magyars,  Turks,  and  Tartars,  withdrawing  northward,  but 
alwaj^s  returning  gradually  to  their  former  possessions,  Avhile 
their  kinsmen,  the  Little  Russians,  were  subjugated  by  the 
Magyars  and  the  Poles,  and  the  White  Russians  by  the  Poles 
and  Lithuanians. 

The  introduction  of  Christianity  among  the  Great  Russians 
was  made  in  the  10th  century  through  the  missionary  activity 
of  Michael,  the  first  Metropolitan  of  Kiev,  who  built  schools 
and  churches  and,  "with  his  bishops  made  progresses  into 
the  interior  of  Russia,  everywhere  baptizing  and  instructing 
the  people."  When  the  Tartars  drove  the  ^Metropolitan  north- 
ward and  his  see  was  transferred  to  Moscow^  in  the  14th  century, 
it  was  but  a  matter  of  time  when  the  Church  of  Russia  should 
become  autonomous,  for  the  Turkish  subjugation  of  all  Europe 
lying  between  Moscow  and  Constantinople  separated  Russia 
from  the  supervision  of  the  Eastern  Patriarch.  At  the  same 
time  Novgorod  was  united  to  Moscow  rather  than  to  Poland 
and  Lithuania,  and  Moscow  became  both  the  political  and 
religious  center  of  the  nation.  When  in  the  17th  century 
St.  Petersburg  w'as  built  and  the  government  transferred  to 
the  new  city,  the  supremacy  of  the  Great  Russians  was  devel- 
oped and  firmly  established  for  all  time.  Hardened  and 
made  inflexible  by  their  long  and  successful  resistance  against 
foreign  invaders,  seasoned  and  rendered  patient  and  yet 
heroically    persistent    by    the    rigors    of    the    northern    clime, 

58 


tlic  nioi-al  ii;itui-c  of  tlic  (Irral  l^tissian  people  was  deeply 
rooted.  Added  to  this,  tlie  religion,  wliicli  was  s1h(11\'  reeei\'ed 
l>y  tlu'in  froiii  the  first,  not  impressed  upon  them  hy  the  sword 
nor  l)y  tlie  fiat  of  a  council,  hut  l)y  missionary  education, 
made  of  them  the  firmest  of  Orthodox  Christians  and  the 
imi>lacal)le  opponents  of  any  advance  on  the  part  of  the 
( 'hurcli  of  Home. 

\'ery  few,  if  any,  of  the  immigrants  in  the  United  States 
are  Great  Russians.  These  peoi)le  form  the  hulk  of  the 
immense  immigration  into  Siberia  that  is  now  going  on  at 
the  rate  of  half  a  million  a  year.  Along  the  Siberian  railway, 
villages  are  springing  u])  with  schools  and  churches  built 
by  the  government,  which  has  spent  in  ten  years  almost  a 
billion  dollars  in  promoting  immigration  into  Siberia.  Within 
the  past  year,  however.  Great  Russians  have  been  moving 
into  Canada  in  large  num])ers. 

II.     The  White  Russians. 

The  White  Russians  occupy,  with  Great  and  Little  Russians, 
Poles,  and  Lithuanians,  the  upper  parts  of  the  western  slopes 
of  the  central  plateau  of  Russia.  These  people  were  at  one 
time  partly  included  in  the  kingdom  of  Lithuania,  and  they 
Avere  in  the  borderland  of  Poland  in  the  time  of  Catherine  II., 
Empress  of  Russia. 

In  the  Compromise  of  1596  many  Wliite  Russians  were 
included,  and  they  became  Uniats.  But  in  1763  the  Uniat 
Bishop  of  Mohilev  made  complaint  to  Catherine  that  150 
parishes  in  his  diocese  had  been  forcibly  Romanized  by  the 
Polish  authorities.  After  the  First  Partition  of  Poland, 
in  1772,  which  ceded  the  territory  in  which  the  White  Russians 
dw-elt  to  Russia,  the  Diocese  of  Mohilev  at  once  returned 
to  the  Russian  Orthodox  Church,  foUow^ed  quickly  by  all 
the    W^hite    Russians. 

The  White  Russians  numlxM-  al)out  7,000,000  people, 
and  they  are  not  commonly  distinguished  from  the  Great 
Russians.  They  have  very  recently  begun  to  emigrate  to 
America,  that  is,  since  1905,  and  they  live  together  with 
the  Little  Russians  in  this  country,  occupied  in  the  same 
work.  They  promptly  connect  themselves  wdth  the  Russian 
Orthodox  parish  wherever  they  may  be.  They  cannot  be  dis- 
tinguished in  the  census  reports,  so  that  there  is  no  way  of 
telling  how  many  of  this  ])ranch  of  the  Russian  people  are  in 
this  country.  The  estimates  made  l)y  competent  authorities 
range  anywhere  from  50,000  to  100,000  Orthodox  Russians  in 
the    United    States,  but   the  W^hite  Russians  do   not   form  a 

59 


majority  of  those,  for  the  Little  I^ussians  greatly  outnumber 
them  in  most  places. 

III.     The  Little  Russians. 

The  Little  Russians  dwell  in  the  steppes  and  southwestern 
slopes  of  the  great  central  plateau  of  eastern  Europe,  and 
through  long  centuries  have  been  ground  between  the  revolving 
forces  of  racial  conflict.  All  the  Asiatic  invaders  of  Europe 
have  at  one  time  had  them  in  subjection,  and  on  the  west 
the  Poles  and  Magyars  have  dominated  them.  The  Great 
Russians  finally  delivered  the  Little  Russians  in  the  south 
from  the  Turks,  but  those  in  the  west  remained  subjects 
of  Poland  until  the  end  of  that  kingdom.  In  the  First  Partition 
of  Poland,  in  1772,  a  portion  of  the  Little  Russians  was  included 
in  Galicia,  which  was  ceded  to  Austria.  In  1777  Turkey 
ceded  to  Austria  the  province  of  Bukowina  with  more  Little 
Russians.  In  the  Second  and  Third  Partitions  of  Poland, 
in  1793  and  1794,  the  remaining  portion  of  the  Little  Russians 
were  united  with  Russia,  to  whom  they  naturally  belonged. 

In  Russia  the  Little  Russians  are  found  in  the  southern 
part,  extending  eastward  from  Austria-Hungary  along  the 
northern  coast  of  the  Black  Sea  as  far  as  the  Sea  of  Azov. 
They  number  about  25,000,000  people. 

In  Austria-Hungary  the  Little  Russians  are  called  by 
the  Austrian  government  "Ruthenians,"  and  by  that  name 
they  are  distinguished  from  those  who  come  from  Russia 
as  immigrants  to  this  country.  They  dwell  on  both  sides 
of  the  Carpathian  Alountains  in  Galicia,  Bukowina,  and 
northeastern  Hungary.  In  Galicia  they  number  about  3,750,- 
000,  and  are  mostly  Laiiats.  In  Bukowina  they  number 
750,000  and  are  almost  all  Orthodox. 

Religiously,  the  Little  Russians  are  the  most  interesting 
of  all  the  Slavic  peoples,  after  the  Bohemians.  It  was  in  the 
10th  century  that  Vladimir,  through  the  commercial  relations 
which  existed  between  Kiev  and  Constantinople,  had  his 
attention  brought  to  the  Christian  religion.  The  story  of 
his  embassy  of  inquiry  sent  out  to  examine  the  German, 
Roman,  JewTsh,  and  even  the  Mohammedan  religions  reads 
like  a  romance,  but  most  of  all  the  visit  of  that  embassy  to 
Constantinople,  their  attendance  at  Mass  in  the  magnificent 
Church  of  Santa  Sofia,  the  impression  which  the  joyous  sph^ndor 
of  the  Greek  Eucharist  made  upon  them,  and  their  eager 
report  which  led  to  the  establishment  of  the  Orthodox  Church 
in  Russia.  The  Slavic  Liturgy  was  already  in  use  in  Bulgaria, 
Servia,  and  Bohemia,  and  the  Russians  took  to  it  with  an 
avidity  to  be  expected  from  those  who  find  a  religion  already 

60 


ostablishcd  in  their  native  touf^ue.  Kiev  l»ecaiiie  tlie  center 
of  missionary  activity,  which  radiated  in  e\-er\-  direction, 
reachinjj;  northward  ainonji;  the  Clreat  Russians,  so  that  wlien 
the  llussian  nation  began  to  form,  tlie  mass  of  the  people  were 
ah'eady  Ortho(h)x  Christians. 

Owing  to   the   incursions  of  the   Turks,   the   Metropolitan 
of   Kiev   was   nioNcd    northwartl   to   Moscow   in    1320,    but   in 
1414  the  seven    bishops  in  southern   Russia  met  and  elected 
a  Metropolitan  of  Kiev.     Siiortly  after  the  Utraquist  movement 
established  a  national  church  in  Bohemia  which  seemed  likely 
to  effect  a  compromise  with  the   Roman   Church    (in   1436), 
an  effort  was  made   by  some  of  the   Little   Russian  bisliops 
to  effect  a  similar  treaty  with  Rome,  and  Isidore,  the  Metro- 
politan of  Moscow,  attended  the  Council  of  Florence  (1434- 
1442),  hoping  that  some  form  of  union  might  be  worked  out. 
Nothing  was  accompHshed  however.     When  the  Metropolitan 
of    Moscow    was    made    Patriarch    of    Moscow,     the     Little 
Russians   became   directly  dependent  upon  the   Patriarch   of 
Constantinople,   but  the  influence  of  Constantinople  was  so 
weakened  by  the  Turks  that  the  Orthodox  bishops  and  people 
of   the    Little    Russians    were    much    neglected.     The    Jesuits 
then  began  to  move  out  from  their  strongly  intrenched  position 
among  the  Poles  with  a  determination  to  effect  a  union  of 
the    Little    Russians   in   Poland   with   the    Church   of   Rome. 
Both  Poland  and  Bohemia  had  been  won  over  to  the  Latin 
Rite    and   obedience   to    Rome  after  centuries    of  strife   and 
war,  and  from  her  experience  with  the  Bohemians  the  Church 
of   Rome   was   willing,   if  need   be,   to   compromise   with  the 
Little  Russians   in   Poland.     Some   of  the   Orthodox   bishops 
from   Lithuania   and   Poland   met   together   with   the   Jesuits 
at  Brest-Litovsk  in   1595  and  the  result  was  a  compromise 
practically   in  the   form   of   a   Utraquist   Church.     The   con- 
cessions made  by  the  Orthodox  were  that  they  should  pray 
for  the  Pope  and  recite  the  Double  Procession  in  the  Creed. 
In  December,  1595,  Pope  Clement  issued  the  bull   "Magnus 
Dominus"   in   which   he   said:     ^'For  the  better  expression   of 
our  love  toward  them  we  permit  and  concede  to  the  Ruthenian 
bishops   and   clergy  all  the  sacred  rites   and   ceremonies   which 
the  Ruthenian  bishops  and  clergy  use,  accordijig  to  the  institution 
of  the  Holy  Greek  Fathers,  in  the  Divine  Service,  the  7nost  Holy 
Sacrifice  of  the  Mass,  and  the  administration  of  the  Sacraments 
or  other  sacred  rites,  because  they  are  not  against  the  truth  and 
doctrine  of  the  Catholic  faith,  and  do  not  exclude  communion 
with  the   Roman    Church." 

On  October  6,  1596,  this  bull  was  proclaimed  in  the  Russian 
part  of  Poland  and  was  ratified  by  the  bishops  to  whom  it 

61 


was  addressed.  The  compromise  was  practically  all  on  the 
part  of  Rome,  for  the  ^^lavic  liturgy,  the  administration  of 
the  Sacrament  in  both  kinds  to  the  laity,  and  the  marriage 
of  tiie  clergy  were  all  conceded.  The  Union  was  called  the 
United  Greek  Church,  and  its  adherents  Uniats.  In  the 
struggle  for  supremacy  the  Roman  Church,  seeking  to 
emphasize  her  catholicity,  calls  the  Uniat  the  "Greek  Catholic 
Church." 

After  the  Second  and  Third  Partition  of  Poland,  in  1793 
and  1794,  the  Little  Russians  who  were  in  the  parts  ceded 
to  Russia  gradually  returned  from  the  Uniat  Church  to  the 
Russian.  As  Galicia  was  ceded  to  Austria  in  the  First  Partition 
of  Poland,  the  Little  Russians  dwelling  there  remained  Uniats. 

In  the  present  Pan-Slavic  movement  there  is  a  large  senti- 
ment in  favor  of  the  Pravoslav  (Orthodox)  Church,  and  there 
is  a  tendency-  on  the  part  of  the  enthusiastic  Orthodox  to 
swing  over  the  Uniats  in  Austria  from  the  Roman  Communion 
by  Russian  nationalistic  societies  among  the  peasants  in 
Galicia,  and  members  of  the  Roman  Church  protest  against 
the  converting  of  Uniats  to  the  Russian  Church.  On  the 
other  hand,  members  of  the  Russian  Church  declare  that 
Roman  ceremonies  are  being  introduced  into  the  Slavic  rite, 
and  that  celibacy  is  quietly  being  impressed  upon  the  younger 
clergy  in  Galicia,  who  are  now  entirely  under  the  training 
of  the  Jesuits.  In  1903  several  villages  went  over  to  the 
Orthodox  Communion,  and  when  they  endeavored  to  obtain 
Orthodox  priests  from  Bukowina  it  was  found  to  be  either 
illegal  or  impossible  to  do  so.  The  latest  development  is 
this,  that  in  1911  several  young  Ruthenian  Galicians  obtained 
Holy  Orders  in  convents  of  the  Greek  Church  in  Mount  Athos 
and  in  Russia,  and  these  have  returned  to  Galicia,  where 
the  contest  is  now  becoming  more  and  more  acute. 

The  Pan-Slavic  movement  is  naturally  favored  by  Russians, 
and  in  this  unrest  the  influence  of  the  southern  Orthodox 
Slavs  is  increasingly  felt.  To  the  Slavs  of  the  south  the  Uniat 
compromise  is  an  act  of  treason,  and  Slavic  nationality  and 
the  religion  of  the  Pravoslav  are  identical.  The  Ruthenian 
hatred  of  the  Poles  who  control  the  political  situation  in 
Galicia  also  has  a  bearing  on  the  controversy,  for  the  Poles 
regard  themselves  as  the  natural  guardians  of  the  Roman 
Catholic  Church.  To  combat  the  Pan-Slavic  movenirent, 
Roman  Catholic  adherents  have  fostered  the  formation  of 
the    counter-movement    of    the    "Unislav    League." 

1.     The  Little  Russians,  from  Russia. 
As   far   as   can   be   ascertained    with   any   probability   the 

62 


nuijority  of  Russians  who  arc  iiniiiifi;r:ints  to  tliis  country 
arc  the  Litth'  Russians,  the  W'liitc  Russians  hcinji;  aiu(^ng 
tlic  hitcr  ininiif>;rauts.  \\'hatc\(r  cini<i;ration  of  the  Great 
Russians  there  may  he  is  directed  to  northwest  Canada.  The 
United  States  inunif^ration  antl  census  reports  inchuh;  Jews 
from  Russia  as  ''  IJussians,''  ))ut  Jews  are  cosmo])ohtan  and 
emigrate  as  Jews  no  matter  from  wliat  country  they  may 
leave,  so  that  for  our  purposes  the  government  reports  are 
of  only  i)artial  value.  The  best  way  at  present  to  estimate 
the  numl)er  of  Little  Russians  who  have  come  from  Russia 
to  tiiis  country  is  to  get  at  tlic  numljcr  of  meml)ers  reported 
by  the  Russian  Orthotlox  Church.  In  the  religious  census 
of  19()()  the  Russian  Church  reported  a  membership  of  20,000, 
including  converts  from  the  Uniat  Ruthenians  in .  America. 
There  are  })robably  a  good  many  thousand  scattered  Russian 
Orthodox,  either  too  few  to  form  a  congregation  in  any  locality 
or  else  only  temporarily  in  this  country.  Those  who  have 
studied  the  matter  mak(>  estimates  ranging  from  100,000  to 
200,000,  the  majority  of  which  number  are  Little  Russians. 
There  are  some  Russian  Protestants  in  the  United  States. 
Among  the  Mennonites  in  the  West  there  are  perhaps  10.000 
from  Russia  in  South  Dakota,  Nebraska,  Kansas,  and  Oklahoma 
(not  elsewhere).  These,  however,  although  perhaps  reported 
as  Russians,  are  descendants  of  the  (Jerman  Mennonites 
who  were  translated  from  Lithuania  to  Crimea  at  the  end 
of  the  18th  century  and  have  been  coming  to  this  country 
since  1863.  There  are  also  reported  a  few  "Stundists"  who 
have  been  reached  by  the  Baptists  in  North  Dakota,  and 
these   are  from   southern   Russia. 

2.     The  Little  Russians,  from  Austria   (Ruthenians). 

The  Little  Russians  from  Galicia  are  called  Ruthenians 
by  the  Austrian  government,  and  are  so  known  in  this  country. 
They  have  been  coming  to  the  United  States  since  1880. 
The  Ruthenians  who  come  from  Bukowina  almost  all  go 
to  Canada.  The  Ruthenians,  it  will  be  remembered,  are 
Uniats  in  Galicia  and  Orthodox  in  Bukowina.  There  are 
about  300,000  Ruthenians  in  the  United  States,  working  in 
the  factories  of  Pennsylvania,  New  York,  Ohio,  Connecticut, 
and  Massachusetts.  They  are  very  ardent  in  their  religion 
and  soon  desire  a  priest.  Whenever  they  settle  in  any  numbers 
they  promptly  buy  lots  and  build  their  own  houses  and  a 
church.  In  their  native  land  they  have  been  a  poor  and 
hard  working  people,  yet  they  are  of  fine  physical  endurance 
and  are  eager  to  learn.  The  number  in  New  England,  roughly 
estimated,  is  as  follows: — 

63 


Maine 250 

New  Hampshire 1,000 

Vermont 350 

Massachusetts 5,000 

Rhode  Island 750 

Connecticut 7,500 

The  first  Ruthenian  Uniat  priest  who  came  with  his  wife 
to  the  United  States  was  met  with  the  suspicion  of  his  brother 
priests  of  the  Roman  CathoHc  Church,  and  had  great  difficulty 
in  being  recognized  by  the  Roman  bishops  to  whom  he  brought 
his  credentials.  Even  to-day  with  more  than  80  churches, 
some  of  them  costing  between  S50,000  and  $100,000  and 
often  the  finest  church  in  the  town,  the  Uniats  are  nevertheless 
regarded  with  distrust  by  the  majority  of  the  Roman  Catholic 
laity,  who  have  been  taught  the  celibacj^  of  the  clergy  almost 
as  a  matter  of  faith.  Especially  do  the  ardent  Irish  find 
it  hard  to  reconcile  the  existing  conditions,  for  to  them  the 
married  clergy  with  their  wives  and  families  are  a  great  scandal. 
The  Uniats,  with  their  Easter  weeks  later,  with  their 
strange  churches,  the  great  iconostas  hiding  the  altar,  the 
icons.  Mass  in  the  Slavic  language,  and  the  bearded  priests, 
present  so  unfamiliar  a  sight  to  the  ordinary  Romanist,  even 
to  a  priest,  that  the  natural  result  is  almost  a  feeling  of  antip- 
athy. An  Irish  American  bishop  is  confronted  with  the 
difficult  problem  of  reconciling  his  Irish,  Polish,  German, 
and  French  Canadian  celibate  clergy  with  his  Ruthenian 
married  clergy.  In  the  religious  census  report  for  1906  the 
Russian  Orthodox  Church  converts  from  the  Uniat  Church 
are  explained  in  this  way:  "The  members  of  these  [Uniat] 
churches  on  coming  to  America  found  themselves  compelled 
to  use  the  liturgy  of  the  Roman  Catholic  Church,  and  be 
under  the  jurisdiction  of  local  bishops  who  in  general  either 
knew  nothing  about  the  Unia  or  did  not  take  it  into  account. 
In  seeking  relief  from  this  position  one  of  the  Uniat  parishes 
in  Minneapolis  became  aware  of  the  existence  in  the  United 
States  of  a  see  of  the  Russian  Orthodox,  and  in  1891,  under 
the  leadership  of  the  Rev.  Alexis  G.  Toth,  petitioned  the 
Russian  Bishop  Vladimir  to  take  them  all  under  his  jurisdiction 
within  the  pale  of  the  Russian  Church.  Bishop  Vladimir 
willingly  complied  with  the  request,  and  during  the  time 
of  Bishop  Nicholas,  who  succeeded  him,  the  example  of  the 
parish  in  Minneapolis  was  followed  by  a  number  of  Uniat 
parishes."  A  large  part  of  the  Russian  churches  in  America 
at  present  are  built  up  of  converted  Ruthenian  Uniats  to  the 
number  of  about  40,000,  and  the  priests  of  the  Russian  hierarchy 
in  this  country  are  mostly  Little  Russians. 

64 


The  Konian  Catliolics  have  now  two  Tiiiat  bishops  resident 
in  America,  hut  in  many  Uniat  parishes  the  churches  are 
being  built  without  the  iconostas,  celibacy  is  being  made 
more  pn^valent  among  the  clergy,  and  many  of  the  priests 
are  smooth-sliaven,  so  that  the  difference  between  the  Uniats 
and  the  regular  Eomanists  is  not  so  evident  to  the  ordinary 
observer. 

The  churches  reported  in  190G  as  using  the  Russian  (and 
Ruthenian)  language  arc  as  follows.  In  the  case  of  the  Roman 
Catholic  Church,  however,  there  are  added  the  parishes 
reporting  the  use  of  the  Slavic  or  Greek,  the  deduction  being 
that  these  are  Ruthenian  Uniats. 

Russian  Orthodox GO  churches,  20,000  members. 

Roman  Catholic 

(Uniat) 96  churches,  93,800  members. 

Baptist 1  church,  490  members. 

Seventh  Day 

Adventists 1  church,  50  members. 

Dr.  H.  K.  Carroll  reports  for  the  year  1912, 

Russian  Orthodox.  .  .  .  127  churches,  62,000  members. 

The  missionary  work  of  the  Russian  Church  among  the 
Slavic  immigrants  in  this  country  is  most  commendable. 
There  is  an  Archbishop  in  New  York  assisted  by  a  Bishop, 
and  the  Pravoslav  or  Eastern  Orthodox  of  the  Slavic  Rite 
are  ministered  to  by  over  150  Russian,  Albanian,  Bulgarian, 
and  Servian  priests,  besides  15  missions  in  Alaska. 

BIBLIOGRAPHY   ON   THE   RUSSIANS 

Empire  of  the  Tsars  and  Russians.  (3  vols.)  By  A. 
Le  Roy  Beaulieu,  Translated  by  Z.  A.  Ragozin.  New  York, 
1893. 

Russian  Life  in  Town  and  Country.  By  Francis 
H.   E.   Palmer.     New  York,   1901. 

The  Russian  Advance.  By  Albert  J.  Beveridge.  New 
York,    1904. 

Russia,  in  the  "Story  of  the  Nations"  Series.  By  WiUiam 
R.   Morfill.     New  York,   1890. 

Conversion  of  the  West:  The  Slavs.  By  Rev.  G.  F. 
Maclear.     London    (S.    P.    C.    K.),    1879. 

Russian  Orthodox  Missions.  By  Ver}--  Rev.  Eugene 
Smirnoff. 

Russia  and  Reunion.  Translated  by  Rev.  C.  R.  Davey 
Biggs. 

Joyful  Russia  (especially  the  remarks  in  Chap.  24). 
By  John  A.   Logan,  Jr.     New  York,   1897. 

65 


Our  Greek  Catholics.  By  Andrew  J,  Shipman,  in 
the  Messenger,  a  Roman  Catholic  magazine,  September- 
December,  1904,  gives  an  account  of  the  Uniat  Little  Russians 
or  "Ruthenians." 

In  the  Review  of  Rei'ieics,  July,  1911,  is  given  an  account 
of  the  Roman  Catholic   Unislav  League. 

The  article  on  Russia  in  the  Encyclopedia  Britannica, 
11th   Edition,  is  very  full  and  excellent. 

In  the  United  States  Religious  Census  Report  of  1906.  a 
good  account  is  given  of  the  work  and  organization  of  the 
Russian   Church   in   America   up   to   that   date. 

In  the  Living  Church,  August  3,  1912,  is  a  communication 
from  Count  Bobrinsky  on  Religious  Persecutions  in 
Galicia. 

THE   SLOVENES 

It  is  a  strange  paradox  that  our  hard  working  laborers 
in  mines  and  steel  mills  are  Alpine  peasants,  yet  the  "Griners" 
are  the  Slovenes  or  Slqvenians  who  dw'ell  in  the  Eastern  Alps 
in  the  Austrian  provinces  of  Styria,  Carinthia,  Carniola, 
and  northern  Istria.  They  number  1,500,000  people  in  these 
provinces.  Much  of  the  mountainous  land  they  struggle 
to  cultivate  is  nearly  barren,  yet  very  few  Slovenes  live  in 
cities,  and  even  in  provinces  where  nearly  the  entire  population 
is  Slovenian  the  city  and  town  population  is  mostly  German. 

The  Slovenes  are  practically  all  Roman  Catholic,  converted 
to  Christianity  through  their  close  contact  with  the  Roman 
world  in  the  sixth  and  seventh  centuries.  They  are  not 
related  to  the  Croatians  who  come  from  the  province  of  Croatia- 
Slavonia,  although  the  United  States  immigration  returns 
group  them  together.  All  that  the  Slovenes  have  in  common 
with  the  Croatians  is  that  they  are  Roman  Catholic  and 
not  Orthodox.  There  may  arise  some  confusion  from  the 
name  of  the  Croatian  province,  Croatia-Slavonia.  It  is  also 
another  common  mistake  to  think  of  the  Slovenes  and  the 
Slovaks  as  being  the  same  people. 

The  Slovenes  have  been  coming  to  America  in  large  numbers 
since  1893,  mostly  from  the  province  of  Carniola  (German 
Krain,  from  which  they  are  often  commonly  called  "Griners"). 
There  are  100,000  in  the  United  States,  mostly  at  work  in 
the  mines  and  rolling  mills  of  Pennsylvania,  Ohio,  Illinois, 
Michigan,  and  Colorado.  There  are  some  farmers  in  the 
northwestern  states.  Probably  few  Slovenes,  if  any,  are 
to  be  found  in  New   England. 

The  Roman  hierarchy  has  two  Slovenian  bishops  in  the 
United   States.     They   are   not    Uniats,   but   use   the   Roman 

66 


liturji>-.  Tlific  :in"  10  SIon  ciiiaii  i)ri<'sts,  and  there  iiiiist 
l)e  neai"l\'  as  iiiaii>'  cliurrlies,  litit  t  liei'e  were  r('|)oite(l  in  l'.)()G 
()iil\     12    cluirches,    with    'JM. ()()()    iiieiiihers. 

iuHi,i()(;i:Ani\   ox  Tiii';  si-()Vi:\i:s 

OiK  Slavic  Fki-low  ("rrizi;\s.  \\\  llniily  (i.  liah'h. 
New    York,    IfllO. 

The  article  oii  the  Slovkxes  in  the  iMicyclopediti  l^ritau- 
iiic'u,    lltli    Edition,    is    viut'ortunately    very    short. 

THK    CROATO-SERBS 

In  the  first  migrations  of  the  Slavic  jx'oples,  one  race 
settled  in  the  western  half  of  the  Balkan  peninsula,  spreading 
eastward  from  the  shores  of  the  Adriatic  halfway  across 
to  the  Bhick  Sea.  This  race  is  known  as  the  Croat-Serb, 
and  as  early  as  the  7th  century  they  were  recognized  by  the 
Eastern  emperor.  They  are  found  to-day  in  their  original 
location,  Croatia-Slavonia,  Istria,  Bosnia,  Herzegovina,  south- 
ern Hungary,  the  kingdoms  of  Servia  and  Montenegro,  and 
Old  Servia  in  Turkey  (Novibazar  and  Monastir).  It  is  deplor- 
able that  this  single  race  should  be  broken  up  into  a  numl)er 
of  artificial  political  divisions,  namely,  two  kingdoms  of  their 
own,  provinces  of  Austria  and  of  Hungary,  and  a  Turkish 
province.  In  spite  of  this,  the  feeling  of  common  blood 
and  a  common  language  is  drawing  them  more  and  more 
closely  together  and  they  seem  almost  sure  to  become  a  single 
nation  in  time. 

The  United  States  immigration  reports  of  these  people 
are  very  perplexing,  not  only  because  the  Croatians  are  grouped 
with  the  Slovenes,  but  because  a  distinct  race,  the  Bulgarians, 
are  grouptnl  with  the  Servians  of  Montenegro  and  Servia. 
The  Croatians  and  Servians  coming  from  the  provinces  of 
Dalmatia,  Bosnia,  and  Herzegovina  are  also  grouped  together 
in  a  sj^ecial  class  by  themselves.  The  classification  of  these 
immigrants,  however,  must  be  difficult,  for  much  depends 
upon  the  way  in  which  the  official  questions  are  put  and 
answers  made.  For  instance,  an  immigrant  from  Bosnia 
if  asked  his  province  would  give  Bosnia  and  would  be  reported 
accordingly.  But  if  he  were  asked  his  nationality  he  would 
answer  either  Croatian  or  Servian  as  the  case  might  l)e,  and 
if  Croatian  he  would  be  classed  with  Croatians  and  Slovenians, 
while  if  Servian  he  would  perhaps  be  reported  from  Bulgaria, 
Servia,   or   Montenegro. 


67 


THE   CROATS 

It  is  convenient  to  distinguish  the  people  of  this  race 
who  use  the  Roman  alphabet  and  the  western  calendar  as 
Croats.  Their  language  is  precisely  the  same  as  that  of  the 
Serbs  when  spoken,  but  their  proximity  to  the  Latin  world 
has  brought  them  more  into  line  with  western  Europe.  The 
coast  of  Dalmatia  was  a  natural  field  for  Roman  missions, 
and  gradually  Christianity  worked  northward  into  Istria 
and  Croatia-Slavonia,  and  those  of  the  race  Avho  were  thus 
converted  are  called  Croats.  These  Roman  Catholic  Slavs, 
or  Croats,  are  found  in  Croatia-Slavonia  (where  they  form 
three  quarters  of  the  population),  Istria,  northern  Bosnia, 
and  northern  Dalmatia.  They  number  about  2,500,000 
people;  their  occupation  is  agricultural,  but  all  their  land  is 
rocky  and  poor  or  else  is  heavilj-  Avooded. 

In  1840  the  Hungarians  began  to  Magyarize  the  Servian 
tongue,  and  separated  the  Croats  and  Serbs,  favoring  the 
former.  Then  the  Austrian  government  aided  the  Serbs  as 
against  the  Croats  in  Croatia-Slavonia,  but  favored  the  Croats 
against  the  Serbs  in  Bosnia.  Later  the  younger  Croats  and 
Serbs  began  a  movement  looking  toward  a  Serbo-Croat  coali- 
tion, and  in  1906  they  worked  together  assisting  Hungary 
against  Austria. 

The  Croats  show  their  Slavic  disposition  by  insisting  on 
the  use  of  the  ancient  western  Slavic  alphabet  called  the 
Glagolytic  in  the  service  books  of  the  Church.  Nevertheless 
in  all  struggles  between  Latin  and  Slavic  elements  in  districts, 
near  the  seacoast  every  settlement  is  in  favor  of  the  Latin. 

It  is  estimated  that  there  are  about  300,000  Croats  in  the 
United  States,  working  as  laborers  in  mines,  rolling  mills, 
and  packing  houses,  principally  in  Pennsylvania  and  Illinois. 
There  may  be  250  in  New  England. 

The  Croats  are  all  Roman  Catholic.  There  are  almost 
no  Protestants  among  them,  but  the  Baptists  are  doing  a 
small  work  among  lapsed  Roman  Catholics  in  this  country. 
The  1906  religious  census  report  gives  26  Roman  Cathohc 
churches  with  36,800  members  using  the  Croatian  language, 
but  this  is  very  incomplete.  The  Croats  are  willing  to  worship 
with  Slovaks,  Slovenians,  Germans,  and  Italians,  so  that 
they  would  naturally  not  be  distinguished  in  parochial  reports. 

THE   SERBS 

Despite  their  partition  into  several  political  divisions, 
the  Serbs  remain  one  people,  distinct  and  homogeneous.  They 
cannot  be  partitioned  as  were  the  Poles.     Two  independent 

68 


Srrl)  kiiij!;(l(>iiis  already  tonncd  would  lorhid  tluit,  and  the 
character  of  the  Serbs,  donscdly  persistent  and  uni)ertiirhed, 
is  jj;reatly  in  contrast  witii  the  Poles  of  two  iiundred  years 
ago,  inipvilsive,  uneducated,  and  ungoverucHl.  'J'here  is, 
moreover,  no  religious  dissension  among  these  people,  all 
being  enthusiastic  adherents  of  the  Pravoslav  Communi(ni, 
devoutly  loyal  to  their  Church,  and  convinced  that  Orthod(»xy 
is  synonymous  with  nationalit\-.  They  use  the  Cyrillic 
alphabet  and  the  eastern  calendar. 

The  Serbs  number  in  all  0,500,000  people.  Most  of  their 
land  is  heavily  forested,  but  along  the  Danulic  and  in  the 
valleys  are  grain  fields  and  orchards.  The  extension  of  rail- 
ways and  the  building  of  automobile  roads  are  developing 
l)oth  agricultural  and  industrial  progress.  In  the  more  remote 
regions  apart  from  modern  civilization  some  of  these  people 
live  in  patriarchal  communities  with  several  hundred  persons 
in  a  "family,"  but  this  institution  will  doubtless  soon  become 
a  thing  of  the   past. 

As  the  Roman  Church  brought  Christianity  first  to  the 
extreme  western  Slavs,  so  in  the  East  the  Greek  Church 
first  touched  the  Serbs.  They  received  the  Slavic  liturgy 
from  Cyril  and  Methodius  in  the  9th  century,  and  have  always 
remained  steadfast  in  the  faith.  In  the  11th  century  the 
Servian  Church  was  in  danger  of  absorption  by  Rome  in 
consequence  of  its  desire  to  be  free  from  the  domination  of 
Constantinople,  but  during  the  13th  century  it  became  thor- 
oughly national,  and  in  the  14th  century  there  was  an  auton- 
omous Servian  patriarch  in  Uskub.  Since  the  14th  century 
the  Serbs  have  held  firmly  aloof  from  the  Church  of  Rome. 
During  the  18th  century  a  number  of  Serbs  in  Austria  were 
induced  to  become  Uniats  in  the  reign  of  Alaria  Theresa, 
but  they  returned  to  the  Orthodox  Church  when  Joseph  II 
proclaimed  the  principle  of  religious  toleration. 

The  kingdom  of  Servia  was  indei)endent  in  the  11th  century, 
and  in  the  14th  century  the  Servian  kingdom  extended  its 
campaigns  of  conquest  into  the  Balkan  peninsula  until  it 
included  nearly  all  Albania,  Monastir,  and  western  Macedonia 
as  far  as  Salonica.  Stephen  Dushan  was  crowned  emperor 
of  the  Serbs  and  Greeks  at  Uskub  in  the  year  1346.  In  1389, 
however,  the  Turks  overwhelmed  the  Serbs,  pushing  westward 
from  Adrianople.  The  rulers  of  the  Serbs  who  had  not  fallen 
in  battle  fled  to  the  mountain  fastnesses  of  Montenegro, 
and  colonies  of  the  people  emigrated  to  southern  Hungary 
and  settled  along  the  banks  of  the  Danube,  leaving  but  a 
remnant  of  the  nation  in  Old  Servia  under  the  yoke  of  the 
Turks.     From   this   time   the   history   of   the   Serbs   is  one   of 

69 


long  struggle  against  Turkish  oppression  and  enforced  submis- 
sion to  European  control.  It  is  most  convenient  now  to  con- 
sider the  Serbs  in  three  divisions,  Montenegro,  Servia,  and 
the  Austro-Hungarian  provinces. 

1.  Montenegro.  When,  after  the  battle  of  Kossovo 
in  1389,  the  case  of  the  Servian  kingdom  was  hopeless,  those 
of  the  ruling  families  who  remained  after  the  desolation  fled 
into  the  mountains  which  rise  precipitately  from  the  shores 
of  the  Adriatic  above  the  bay  of  Cattaro.  Here  they  founded 
the  little  kingdom  of  Montenegro,  and  have  maintained  an 
independent  existence  for  over  500  years.  Montenegro  (Black 
Mountain)  is  a  mountain  mass  seamed  with  impregnable 
valleys.  Vegetation  is  very  limited,  so  that  an  invading 
army  would  find  it  quite  impossible  to  maintain  itself.  The 
inhabitants  have  always  fought  off  the  Turks,  and  the  worst 
that  could  be  done  was  to  keep  the  people  in  their  natural 
fortress  practically^  in  a  state  of  constant  siege.  In  the  treaty 
of  1878,  at  the  close  of  the  Turko-Eussian  war,  Montenegro's 
independence  was  recognized,  and  in  1910  it  was  acknowledged 
as  a  kingdom. 

The  only  profitable  occupation  of  Montenegro  is  that  of 
raising  cattle.  Otherwise  the  country  is  practically  a  military 
camp.  The  people  patiently  await  the  dawn  of  a  new  Servia 
and  the  extension  of  their  territory  below  the  mountains.  The 
population  is  350,000,  all  Serbs  of  the  purest  blood  and  adher- 
ents of  the  Orthodox  Church.  The  Church  of  ^loutenegro 
is  a  national  Church,  and  the  metropolitan  is  the  Archbishop 
of  Cetinje  (Tsettin),*  but  he  also  claims  the  ancient  throne 
of  Ipek.  This  metropolitanate  is  recognized  by  Constantinople 
and  was  founded  in  1776. 

2.  Servia.  From  1804  to  1830  the  people  still  left  in 
Old  Servia  began  to  fight  for  their  independence,  carrying 
on  a  fierce  guerrilla  warfare.  They  were  able  to  organize 
a  government  during  this  time,  and  were  finally  recognized 
as  a  principality  by  the  Turkish  government.  In  the  revolt 
of  the  Serb  people  in  1876  the  terrible  atrocities  led  to  the 
Turko-Russian  war,  and  in  the  Treaty  of  Berlin,  1878,  Servia 
was  declared  an  independent  principality.  In  1882  the  Prince 
of  Servia  took  the  title  of  king.  The  territory  of  present 
Servia  is  limited  to  less  than  half  its  proper  extent.  Belgrade 
is  the  capital  city.  Austria  sought  to  keep  Montenegro  and 
Servia  apart  by  reserving  a  strip  of  territory  known  as  Novi- 
bazar  between  the  two  kingdoms  still  under  Turkish  rule. 
The  Servians  hope  to  extend  their  boundaries  to  include  this 

*See  tho  lottor  from  tho  Metropolitan  of  Montenegro  to  Bishop  Parker,  on 
page  10. 

70 


and  all  Mouastir  as  for  as  Salonica.  the  Creek  line,  uiid  a  i)ait 
of  the  Adriatic  coast  land.  'I'lie  war  hetwcon  Sorvia  an<l 
Bulgaria  in  ISS")  was  iinl'ortunate  and  i)r(»(itl('ss,  and  must 
he  laid  to  tlic  account  of  misrule  hy  the  Turks  and  opijressivc 
intorvention  by  the  great  powers  of  Europe. 

( )ne  half  the  territory  of  Servia  is  forest.  Along  tiu;  Danube 
are  orchards  and  vineyards.  The  i)rin('ipal  industry  is  the 
raising  of  cattle  and  swine.  The  farm  products  are  maize 
(wdiieh  forms  the  principal  food  of  three  quarters  of  the  ])opula- 
tion),  jilums  (whieh  are  exported  as  prunes),  and  grapes. 
The  exin)rtation  of  hogs  is  very  great  and  is  a  cause  for  the 
Servian  denuind  for  a  seai)ort.  The  ])opidation  of  the  kingdom 
of  Servia  is  2,500,000,  of  whicli  100, 000  are  Rumanians.  All 
are  members  of  the  Orthodox  Church  oi  Servia,  which  is  the 
established  Church  of  the  kingdom,  and  the  metropolitan 
is  the  Arclibishop  of  Belgrade.  The  mctropolitanate  was 
established  in  1879.  In  1895  nomination  was  made  of  a 
Servian  metropolitan  of  Rascia  for  the  sanjak  of  Novibazar, 
where  there  are  more  than  400,000  Servians.  In  1897  a  way 
was  prepared  for  the  seat  of  a  Servian  metropolitan  in  Uskub, 
replacing  a  Greek  bishop  there. 

3.  The  Austro-Hungarian  Provinces.  The  Serbs  in 
Austria-Hungary  are  subdivided  into  three  sections: — 

(1)  In  the  Banat  there  are  500,000  Serbs,  and  in  Croatia- 
Slavonia,  the  population  of  which  is  2,400,000,  there  are  about 
600,000  Orthodox  or  Serbs  (the  rest,  1,800,000  being  Roman 
Catholics  or  Croats).  In  the  year  1679  emigrant  Serbs  from  Old 
Servia  found  their  way  along  the  banks  of  the  Danube  into 
Hungary,  and  brought  their  Church  wnth  them.  The  ancient 
metropolitanate  of  Servia  w^as  re-established  by  them  in  the 
city  of  Carlowitz,  but  a  few^  miles  from  Belgrade.  This  is  now 
an  independent  autocephalous  Church,  and  is  called  the 
"Servian  Orthodox  Church  in  Hungary,  Croatia,  and  Slavonia." 
The  Archbishop  of  Carlowitz  w^as  proclaimed  patriarch  by 
the  Servian  Assembly  at  Carlowitz  in  1848.  In  1868  the 
government  legally  asserted  that  the  "Non-United  Eastern 
Greeks"  should  form  two  archbishoprics  of  equal  privilege, 
a  Servian  at  Carlowitz  and  a  Rumanian  at  Hermannstadt. 

(2)  In  southern  Dalmatia  there  are  a])out  100,000  Serbs. 
These  could  not  be  under  the  jurisdiction  of  the  Patriarch 
of  Constantinople,  as  his  authority  was  limited  to  Turkish 
provinces.  Therefore  these,  with  550,000  "Ruthenian"  (Little 
Russian)  Orthodox  in  Bukowina.  were  united  under  one  Ortho- 
dox archbishop  as  an  autocephalous  church,  known  as  the 
IVIetropolitan  Church  Province  of  Bukowina  and  Dalmatia. 
The  seat  of  the  archbishop  is  Czernowitz  in  Bukowina. 

71 


(3)  In  1878  the  Powers  of  Europe  gave  Bosnia  and  Herze- 
govina into  the  hands  of  Austria-Hungary.  The  people  in 
the  northern  part  of  these  two  provinces  are  Roman  Catholic 
and  therefore  called  Croats.  In  the  southern  part  of  Bosnia 
there  are  800,000  Serbs  and  in  Herzegovina  200,000.  These 
have  no  definite  Church  organization  as  yet,  but  are  nominally 
under  the  supervision  of  the  Patriarch  of  Constantinople. 
They  are  satisfied  at  present  with  the  arrangement,  but  would 
prefer  to  appoint  a  metropohtan  archbishop  for  themselves. 
The  right  to  nominate  bishops  to  vacant  sees  hes  with  the 
Emperor   of   Austria. 

These  three  divisions  of  the  Orthodox  are  all  in  communion 
with  Constantinople.  There  remain  in  Dalmatia  about  1,000 
Serb  Uniats  who  have  not  yet  returned  to  the  Orthodox  Church. 

There  are  about  150,000  Serbs  in  America  at  the  highest 
estimate,  and  of  these  10,000  are  not  in  the  United  States. 
It  is  impossible  to  tell  from  the  immigration  reports  from 
what  countries  the  Serbs  have  come.  Most,  however,  are 
probably  from  the  Hungarian  provinces.  They  have  settled 
principally  in  Pennsylvania,  Ohio,  and  Indiana,  and  in  Kansas, 
Montana,  and  California.  A  very  interesting  development 
came  about  in  Alaska.  Formerly  there  were  a  number  of 
Russians  in  Alaska,  and  the  Russian  Church  carried  on  a 
successful  mission  work  among  the  Indians  and  Eskimos. 
After  the  annexation  to  the  United  States  many  of  the  Russians 
returned  to  Russia,  and  the  see  of  the  Russian  Bishop  in 
America  was  removed  from  Sitka  to  San  Francisco.  In  1905 
the  see  was  again  removed  to  New  York  City,  as  the  great 
bulk  of  the  Russians  in  this  country  were  now  in  the  eastern 
states.  In  that  very  year  Serbs  from  Montenegro  and  Servia 
were  immigrating  to  Alaska,  and  there  were  now  more  Serbs 
in  CaHfornia  and  Montana  than  there  were  Russians  in  all 
the  states  west  of  Pennsylvania.  Consequently  the  center 
of  the  Servian  Church  was  placed  in  California  with  an  arch- 
imandrite as  special  administrator,  and  the  orthodox  work 
in  Alaska  was  transferred  from  the  Russian  Church  to  the 
Servian.  The  Servian  Church  in  America  is  under  the  protec- 
tion and  supervision  of  the  American  Archbishop  of  the  Russian 
Church. 

The  religious  census  report  for  1906  is  not  of  much  value 
for  statistics  of  these  people.  They  are  much  scattered, 
and  many  attend  the  Russian  churches.  The  report  gives 
10  Servian  Orthodox  churches,  with  15,742  members,  but 
no  report  is  given  for  Alaska.  There  are  in  Alaska  15  mission 
stations  and  14  priests,  with  12,000  communicants,  this  mem- 
bership  being   made   up   principally   of   half-breeds,    Indians, 

72 


and  Eskimos,  the  rosult  of  the  old  l^ussitui  missions.  Dr.  IT. 
K.  Carroll  rci)orts.  for  the  year  l'.»12,  24  cliiirclics,  with  .")<),()()() 
momhers,  not  includintf  .\laska  or  Canatla. 

BIBLIOGRAPHY   ON    THE  SERBS— INCLUDING   THE 

CROATS 

Servi.\,  by  the  Servi.\ns.  Compiled  from  various  Servian 
writers,   by   Alfred   Stead.     London,    1909. 

The  Servians,  their  History  and  Destiny.  By 
Lazarovich. 

Servia  of  the  Servians.  By  C.  Miyatovic.  New- 
York,   uni. 

Servia  and  the  Servians.  By  C,  Miyatovic.  Boston, 
1908. 

Dalmatia,  the  Land  where  East  meets  West.  By 
Maude   M.   Holhach.     London,   1908. 

Bosnia  and  Herzegovina.  By  Maude  M.  Holhach. 
London,    1910. 

Hungary  and  the  Hungarians.  By  W.  B.  F.  Bovill. 
New  York,   1908. 

Through  the  Land  of  the  Serb.  By  M.  E.  Durham. 
London,    1904. 

The  Balkans,  in  the  "Story  of  the  Nations"  Series. 
By  William  Miller.     New  York,  1896. 

The  Danger  Zone  of  Europe.  By  H.  C.  Woods. 
Boston,    1911. 

Servia,  Bosnia  and  the  Slave  Provinces.  By  Ranke. 
Bohn's  Library,    1853. 

Our  Slavic  Fellow  Citizens.  By  Emily  A.  Balch. 
New    York,    1910. 

There  is  a  good  article  on  Servia  in  the  Encyclopedia 
Britannica,  Uth  Edition.  The  article  on  Croatia-Slavonia 
is   good   reference   for   the   Croats. 

In  the  Living  Church  for  October  19  and  December  14, 
1912,  are  articles  on  the  Servian  Church  by  Rev.  T.  J.  Lacey. 

THE   BULGARIANS 

The  Bulgarians  were  originally  Slavic  colonists  who  found 
their  way  along  the  banks  of  the  Danube  into  the  lands  that 
had  been  laid  waste  by  the  military  races  of  the  Huns,  the 
Avars,  and  the  Goths.  No  sooner,  however,  had  they  settled 
down  to  reclaim  the  devastated  fields  and  vineyartls  than 
a  new  race  of  invaders  swept  in  upon  them,  the  advance 
tribes  of  the  Turks.  One  of  these  tribes -was  the  Bulgars. 
Strange  to  say,  this  particular  tribe  was  immediately  absorbed 

73 


by  the  peaceful  agriculturists,  losing  language  and  all  racial 
customs,  giving  only  their  name  to  the  Slavic  people  who 
had  assimilated  them.  In  the  9th  century,  when  Cyril  and 
Methodius  began  their  missionary  labors  among  the  Slavs, 
the  Bulgarians  were  the  first  to  receive  the  gospel,  and  the 
Old  Slavonic  language  into  which  Cyril  translated  the  Eastern 
liturgy  was  the  Old  Bulgarian.  Some  of  the  Latin  clergy 
entered  the  land  also  and  bid  for  loyalty  to  Rome,  but  in  877 
these  were  dismissed  from  the  country,  and  Pope  John  VIII 
protested  against  the  Greek  proclivities  of  the  Bulgarian 
Christians,  but,  nevertheless,  strict  union  with  Constantinople 
followed,  and  in  885,  when  the  Slavonic  priests  were  driven 
out  of  Bohemia  on  the  death  of  Methodius,  the}'  took  refuge 
in   Bulgaria. 

In  the  10th  century  Bulgaria  became  an  independent 
kingdom,  but  was  overthrown  by  Basil  II,  the  Bysantine 
Emperor,  early  in  the  11th  century.  In  the  year  1096,  when 
the  First  Crusaders,  led  by  Peter  the  Hermit,  turned  from 
the  Danube  down  toward  Constantinople,  they  began  to 
plunder  the  Bulgarian  farms  and  villages,  appalling  Eastern 
Christianity  by  their  lawless  barbarity.  The  indignant  Bulga- 
rians fell  upon  them  and  slew  thousands  all  along  the  route,  and 
succeeding  Crusaders  were  obliged  to  give  hostages  for  their 
orderly  conduct  on  their  way  through  to  Constantinople.  In 
the  12th  century  the  Vlach  and  Bulgarian  population  separated 
itself  from  the  Byzantine  Empire,  and  the  Wallachian  or 
Second  Bulgarian  kingdom  was  formed,  extending  its  territory 
over  all  the  Balkan  peninsula  as  far  south  as  the  borders 
of  Greece.  When  the  Turks  finally  crossed  the  Hellespont, 
in  1360,  took  Adrianople  and  made  it  the  first  shrine  of  Moham- 
medanism in  Europe,  the  Bulgarians  felt  the  first  effects  of 
the  Turkish  conquests,  soon  falling  under  the  yoke  from 
which  they  never  ceased  thereafter  to  struggle  to  free  them- 
selves. In  the  beginning  of  the  19th  century  occurred  the 
awakening  of  Slavic  racial  consciousness,  in  which  the  Bul- 
garians shared,  and  in  1876  the  Turks  started  to  crush  it. 
The  world  was  horrified  by  the  awful  atrocities  which  followed, 
western  Christendom  stood  aghast,  but  eastern  Christendom 
came  to  the  rescue,  and  Russia  declared  war.  At  the  close 
of  the  Turko-Russian  war,  1878,  Bulgaria,  as  well  as  Servia, 
was  made  an  independent  tributary  principality.  Finally, 
with  the  continued  friendly  assistance  of  Russia,  in  1908 
Bulgaria  was  proclaimed  a  kingdom,  with  the  added  territory 
of  Eastern  Rumelia,  whose  population  was  mainly  Bulgarian. 

From  the  first  the  Bulgarians  had  been  able  to  maintain 
the  autonomy  of  their  national  Church,  but  in  the  18th  century 

74 


they  were  nuitle  sul)jcct  to  the  Putriareh  of  ( "onstaiitiiioplc 
The  Turkish  j^overuiiicnt  {^ranted  autonomy  anain  1o  the 
Bulgarian  Church  in  1<S7(),  and  ininie<.liately  thereafter  soufi;ht 
to  create  dissensions  Ix'tween  the  activities  of  tlic  (Jrcci<  and 
Bulgarian  ehureiu's  in  the  religiously  neutral  territories  of 
Macedonia  and  Thracia,  hoping  thereby  to  weaken  both. 
The  Patriarch  of  Constantinople  refusetl  to  recognize  the 
autonomy  of  Bulgaria,  and  controversy  followed  as  to  the 
jurisdiction  of  the  neutral  territory.  The  Exarch  of  Bulgaria 
naturally  claimed  spiritual  authority  over  all  Bulgarians, 
hut  the  Patriarch  disputed  his  authority  in  distinctly  Turkish 
lands.  This  estrangement  has  unhappily  continued  until 
recently,  when  the  war  of  1912  healed  the  schism.  The 
residence  of  the  Exarch  of  Bulgaria  has  up  to  the  present 
been  Constantinople,  but  since  the  city  of  Sofia  was  modernized 
a  si)lendid  cathedral  church  has  been  building  for  his  residence. 

The  Bulgarians  number  about  5,000,000,  divided  as  follows: 
in  the  kingdom  of  Bulgaria,  3,000,000;  in  Macedonia,  1,200,- 
000;  in  Thracia,  600,000;  in  Russia,  180,000;  and  in  Rumania, 
100,000.  During  the  past  four  years  the  railways  under 
state  ownership  have  been  extended  and  have  opened  up 
the  country  wonderfully.  Sofia,  the  present  capital,  in  1878  a 
collection  of  mud  huts,  is  now  a  prosperous  city  with  handsome 
modern  buildings.  The  Bulgarians  are  a  hardy  and  vigorous 
people,  sober,  industrious,  and  thrifty;  thej'  are  rather  reserved 
and  serious  minded,  peaceable  and  orderly,  and  their  standard 
of  sexual  morality  is  very  high.  Their  patience,  perseverance, 
and  great  endurance  have  brought  them  through  all  past 
oppression  and  enabled  them  at  last  to  purchase  their  liberty 
through  the  sacrifice  of  war.  Among  the  Bulgarians  there 
are  but  5,000  Roman  Catholics  and  2,500  Protestants.  The 
aspersions  cast  upon  Bulgarians  by  some  Protestant  mission- 
aries are  cruelly  unfair  and  unworthy  of  credit.  It  would 
seem  unfortunate  if  Protestantism  with  its  rationalizing  and 
skeptical  tendencies  should  be  forced  into  the  religion  of 
these  markedly  unanimous  and  consistent  Christian  people.  It 
should  be  noted  that  the  work  of  (Mlucation  carried  on  by 
Robert  College  in  Constantinople  has  been  of  immense  benefit 
to  the  Bulgarians,  who  have  gratefully  taken  advantage  of 
whatever  educational  assistance  has  been  brought  to   them. 

The  occupations  of  the  Bulgarians  have  grown  from  those 
of  simple  peasant  life  to  include  the  building  of  towns  and  the 
beginning  of  industrial  work.  The  maintenance  of  the  male 
population  on  a  war  footing,  waiting  for  the  final  deliverance 
of  the  race  by  a  decisive  war  with  Turkey,  has  somewhat 
delayed  the  development  of  the  land,  although  this  also  has 

75 


been  taken  into  consideration  in  preparing  for  the  maintenance 
of  the  people  during  the  contemplated  struggle.  In  the  war 
of  1912,  the  putting  into  the  field  an  army  of  450,000  men 
out  of  a  population  of  3,000,000  is  evidence  of  the  serious 
nature  of  the  conflict.  The  products  of  Bulgaria  are  largely 
wheat  and  maize.  Tobacco  is  also  raised,  and  roses  are 
cultivated  for  the  manufacture  of  attar  of  roses.  Modern 
machinery-  and  steam  and  electric  power  are  being  rapidly 
introduced,  and  it  will  be  but  a  short  time  when  there  will 
be  little  reason  for  Bulgarians  to  emigrate  from  home. 

The  Bulgarians  are  very  recent  immigrants  in  America, 
coming  since  the  year  1904.  There  are  about  40,000  now 
here,  coming  from  Macedonia,  and  centering  principally  in 
Illinois,  although  they  have  pushed  westward.  In  Penn- 
sylvania there  is  a  small  colony,  and  the  Bishop  of  Harrisburg 
has  interested  himself  in  the  building  of  their  church  in  the 
town  of  Steelton.  The  men  are  vigorous  workers,  and  have 
been  working  in  construction  gangs  on  the  railroads  and  in 
steel  mills.  The  Bulgarians  are  very  interesting  people, 
and  they  feel  especially  kindly  toward  the  United  States, 
from  which  they  have  received  much  national  inspiration. 
It  is  within  the  province  of  the  American  Church  to  establish 
a  firm  fraternal  relationship  with  their  Church.*  Dr.  H.  K. 
Carroll  reports,  for  the  year  1912, 3  Bulgarian  organized  churches 
with  20,000  members. 

BIBLIOGRAPHY   ON   THE   BULGARIANS 

The  Bulgarian  Exarchate,  its  History  and  the 
Extent  of  its  Authority  in  Turkey.  By  Richard  von 
Mach.     Translated    from    the    German.     London,    1907. 

Conversion  of  the  West:  the  Slavs.  By  Rev.  G.  F. 
Maclear.     London    (S.    P.    C.    K.),    1879. 

The  Danger  Zone  of  Europe.  By  H.  C.  Woods. 
Boston,    1911. 

The  East  End  of  Europe.  By  Allen  Upward.  New 
York,    1909. 

The  Balkans,  in  the  "Story  of  the  Nations"  Series.  By 
William   Miller.     New  York,   1896. 

Fifty  Years  in  Bulgaria.  A  pamphlet  published  by 
the  American  Board  of  the  Congregational  Church.  Boston, 
1911.      10    cents. 

Charities  and  Commons,  January  9,  1909,  contains  an 
article   on    the    Bulgarians    in    Chicago.     The    Living'  Church, 


*See  the  letter  from  the  Exarch  of  Bulgaria  to  Bishop  Parker  on  page  9. 

76 


NovciiiIxT  '2'A,  nH'J,  lia^  Mil  article  mi  (lie  Hul^iariaiis  in  Aiiifi- 
ica  by  Rev.  T.  .).  Laccy.  The  Surrci/,  Fcl).  1,  \\)\'A.  contaiiis 
some  material  aliout   the  T^ult^arians  in  (iranite  City,   111. 

The  Methodists  puldish  a  small  pamphlet  on  their  work 
in    liul<:;aria. 

The  article  on  Hiloauia  in  the  lOncyclopedia  Britannica, 
1  1  111    JMlition,  is  excellent. 

TIIK    RUMANIANS 

The  lUimauiaus  are  ealled  Wallachs  or  \  lachs  by  tlieir 
Slavic  neighbors.  They  inhabit  what  was  ancient  Dacia, 
and  claim  descent  from  th(>  ancient  Roman  colonists  of 
Thracia.  Although  these  people  do  not  consider  themselves 
Slavs,  there  is  nevertheless  a  large  admixture  of  Slavish  blood 
and  they  resemble  the  Slavs  in  many  ways.  Some  students 
call  them  "Latinized  Slavs,"  and  the  United  States  Commis- 
sioner General  of  Immigration  includes  them  among  the 
Slavic  people.  Lul)or  Niederle,  professor  of  ethnology  in 
Prague  University',  and  authority  on  the  Slavs,  does  not, 
however,  include  the  Rumanians  among  the  Slav  peoples. 

There  were  Christian  bishops  in  Dacia  in  the  time  of 
Constantine.  In  the  9th  century  Bulgarian  missionaries 
introduced  the  new  Slavic  liturgy  of  the  ancient  Greek  Church 
among  the  Rumanians,  and  although  this  formed  the  religious 
language,  the  people  never  spoke  Slavish.  When  the  great 
Wallachian-Bulgarian  empire  was  fornuul  in  the  12tli  century. 
Pope  Innocent  III  attempted  to  secure  it  to  the  Roman  Church, 
but  failed.  The  Turkish  conquest  utterly  disintegrated  the 
Rumanian  nationality,  and  there  followed  centuries  of  strug- 
gling existence.  There  was  long  rivalry  in  Wallachia  and 
Moldavia  between  the  Church  of  Ochrida  (which  had  suprem- 
acy over  all  Bulgaria  and  Wallachia)  and  the  Church  of  Con- 
stantinople, and  in  the  15th  century  the  supremacy  of  Con- 
stantinople was  chosen.  Two  archbishops  were  appointed, 
the  Archbishop  of  Wallachia,  who  was  also  "Exarch  of  Ungro- 
Vlachy  and  the  Hills"  and  was  thus  placed  over  the  Rumanians 
in  Transylvania  and  Hungary,  and  the  Archbishop  of  Moldavia 
over  the  province  of  that  name.  In  1699  Turkey  ceded 
Transylvania  to  Austria,  and  immediately  the  Jesuits  began 
to  Romanize  the  Rumanians  or  Wallachians  tliere,  finally 
succeeding  in  l)ringing  a  jiart  of  them  into  tiie  Uniat  (Com- 
promise. 

After  the  Turko-Russian  war,  1878,  Rumania  was  acknowl- 
edged as  an  independent  kingdom.  The  boundaries  of  the 
kingdom,   however,   do   not   include   more   than   58   per   cent 

77 


of  the  Rumanian  people.  They  are  a  pastoral  not  an  agri- 
cultural people,  and  therefore  have  been  able  to  perpetuate 
their  existence  in  separated  mountainous  districts  through 
all  the  incursions  of  the  agricultural  Slavs  and  military  Tura- 
nians. In  the  north  they  have  become  intermixed  with  the 
Slavs,  and  in  the  extreme  south  with  the  Greeks.  They 
are  found  in  the  mountains  of  Transylvania  and  Bukowina, 
on  the  frontiers  of  Galicia,  and  on  the  southern  slopes  of 
the  Carpathians  extending  to  the  Black  Sea  between  the 
Dniester  and  the  Danube  rivers.  The  Rumanians  number 
0,500,000  people,  disastrously  divided,  and  distributed  as 
follows:  in  free  Rumania,  5,500,000;  in  Transylvania,  1,500,- 
000;  in  Russia,  1,100,000;  in  Bukowina  and  elsewhere  in 
Austria,  800,000;  in  Macedonia  and  Thracia,  300,000;  in  Servia, 
200,000;  in  Bulgaria,  100,000.  In  the  Pindic  region  Rumanian 
statisticians  claim  500,000  people,  but  this  claim  is  disputed 
by  both  Greeks  and  Bulgarians,  although  the  Rumanians 
who  make  this  claim  admit  that  these  are  largely  Hellenized. 
The  Rumanians,  as  has  been  said,  are  largely  a  pastoral 
people.  Bucharest,  the  capital,  is  noted  for  its  social  gayety. 
The  Rumanian  Church  is  national  and  in  union  with  the 
whole  Eastern  Church.  In  the  17th  century  the  Slavic  lan- 
guage was  replaced  by  the  Rumanian  in  the  liturgy,  and 
the  Greek  language,  which  had  found  its  way  into  the  churches 
of  the  towns,  was  also  replaced.  There  are  two  independent 
Rumanian  Churches,  owing  to  the  political  division  of  the 
race,    but   these   are   in   full   intercommunion. 

1.  The  national  Church  of  Rumania  is  governed  by  the 
Holy  Synod  of  Rumania,  whose  president,  the  Archbishop 
of  Bucharest,  is  Archbishop  and  Metropolitan  of  Hungaro- 
Wallachia  and  Primate  of  all  Rumania.  The  north  province 
of  Moldavia  is  under  the  Metropolitan  of  Jassy,  who  is  called 
the  Archbishop  of  Moldavia.  There  are  5,400,000  adherents 
of  the  national  Church. 

In  Rumania  there  are  but   100,000   Uniats. 

2.  The  independent  Rumanian  Orthodox  Church  in 
Hungary  is  composed  of  the  Wallachs  in  Transylvania  and 
southern  Hungary,  where  the  adherents  numl)er  1,700,000. 
The  Archbishop  of  Hermannstadt  is  Metropolitan  of  the 
Orthodox    Rumanians   in   Hungary   and   Transylvania. 

There  is  a  province  of  Rumanian  Uniats  in  Transylvania 
and  eastern  Hungary,  numbering  aljout  1,000,000  people, 
governed  by  an  archbishop  and  two  bishops,  and  400,000 
elsewhere  in  Austria-Hungary.  They  use  the  Old  Rumanian 
language  in  the  liturgy,  just  as  the  Orthodox  do. 

The  Rumanians  have  been  coming  to  this  country  since 

78 


1902.     There    arc    now    100,000    licic     'I'lic    iniinl.cr    in    New 
England  is  about  as  follows: — 

Now  Ihunpsliirc 2') 

Vermont -i") 

Massachusetts.                                                12.') 

Rhode  Island 00 

Connecticut -iOO 

In  the  religious  census  of  1906  there  were  reported  in  this 
country   as   using   the    Rumanian   language: — 

Rumanian  Orthodox 1  church,      300  members. 

Roman  Catholic  (Uniat).  .  .1  church,  1,700  members. 

Dr.    II.    K.   Carroll   r(>i)orts   for   the   year  1912:— 
Runuinian  Orthodox.  .  .  .5  churches,  20,000  members. 

BIBLIOGRAPHY    ON    THE    RUMANIANS 

From  Carpathi.\  to  Pindus.  Pictures  of  Rumanian 
Country  Life.  By  Tereza  Stratilesco.  London,  1900.  This 
book  is  especially  valuable  and  full  of  information. 

AUSTRO-HUNGARIAN       LiFE       IN       ToWN       AND       CoUNTRY. 

Francis   H.    E.   Palmer.     New   York,    1903. 

The  Balkans,  in  the  "Story  of  the  Nations"  Series. 
By  William  Miller.     New  York,  1890. 

History  of  the  Orthodox  Church  in  Austria-Hungary: 
Hermannstadt.     By  M.  G.  Dampier. 

The  article  on  Rumania  in  the  Encyclopedia  Britannica, 
11th  Edition,  is  excellent. 

THE    MAGYARS 

The  Magyars  are  a  remarkably  interesting  people.  They 
are  the  ruling  race  in  Hungary  and  therefore  are  frequently 
and  by  many  always  called  Hungarians.  They  are  of  Turanian 
stock,  and  came  from  Asia  into  Hungary  about  1000  A.  D. 
The  Greeks  called  them  Ungroi,  from  which  comes  Hungarians, 
but  they  call  themselves  Magyars.  They  did  not  entirely 
drive  out  the  Slavic  inhabitants,  and  did  not  even  absorb 
them,  but  lived  side  by  side  with  them,  keeping  political 
control  however.  By  intermarriage  and  other  influences 
the  Magyars  have  been  more  or  less  Slavicized.  R.  G.  Latham 
in  his  "Ethnology  of  Europe"  (chapter  11)  says:  "That 
a  Magyar  female  ever  made  her  way  from  the  Ural  Mountains 
to  Hungary  is  more  than  I  can  find;  the  presumptions  being 
against  it.  Hence  it  is  just  possible  that  a  whole-blooded 
Magyar  was  never  l)orn  on  the  banks  of  the  Danube."     The 

79 


Magyars  submitted,  with  the  Slovenes  and  Croatians,  to 
the  German  civihzing  process,  and  became  thoroughly  Euro- 
peanized  and  loyal  adherents  of  the  Roman  Catholic  Church, 
When  the  Turkish  tribes  of  Asia  followed  after  them  into 
Europe,  it  was  the  Magyars,  with  the  Slavs  and  Germans, 
that  formed  the  main  defense  of  Christian  Europe  against 
them. 

Although  a  minority,  the  Magyars  dominate  Hungarian 
politics,  and  the  Magyar  language  is  the  official  language 
of  court  and  society  and  is  enforced  in  the  schools  of  Hungary. 
They  number  nearly  9,000,000  people,  dwelling  together 
with  Slavs  and  Germans  in  the  great  plains  on  both  sides 
of  the  Danube  and  the  Theiss,  and  in  the  hill  country  of 
Transylvania. 

The  Germans  in  Hungary  introduced  Lutheranism  and, 
shortly  after,  Calvinism.  For  some  reason  Calvinism  especially 
appealed  to  the  Magyar  mind,  and  soon  all  the  nobility  became 
Protestants.  The  peasants  accepted  the  new  religion  of  their 
overlords,  but  when  the  influence  of  the  court  at  Vienna 
drew  the  nobles  back  to  the  Roman  Catholic  Church,  the 
peasants  refused  to  change  their  faith  again.  The  upper 
classes,  too,  who  were  not  influenced  by  the  court,  remained 
Protestant,  so  that  the  more  prosperous  country  people  and 
peasants  continued  stout  Calvinists.  To-day  one  half  of 
the  Magyars  are  Roman  Catholics,  and  the  other  half  are 
members  of  the  Reformed  Church.  The  Protestants  have 
a  well  educated  ministry,  many  of  them  graduates  of  the 
English  and  Scotch  universities. 

The  Magyars  who  live  in  the  eastern  borderland  of  Tran- 
sylvania are  called  Szeklers.  They  number  about  800,000 
people.  The  large  proportion  are  Roman  Catholic,  although 
they  are  rather  lax  in  their  observance  of  the  Church  seasons. 
Calvinism  was  introduced  in  1557,  and  a  branch  of  the  Reformed 
Church  was  organized.  But  in  the  year  1568  Socinianism 
was  widely  embraced,  and  the  Reformed  church  became 
Socinian.  There  were  400  Socinian  churches  regularly  organ- 
ized among  the  Szeklers  in  Transylvania,  but  during  two 
centuries  the  membership  gradually  declined.  It  is  now 
called  the  Hungarian  Unitarian  Church.  Four  Unitarian 
periodicals  are  published,  and  there  is  a  Unitarian  college 
with  2,000  students.  These  Unitarian  Szeklers  are  among 
the  small  landowners  and  prosperous  peasantry,  and  number 
80,000  people.  They  have  116  ministers,  presided  over  by 
an  officer  termed  a  Bishop. 

There  are  about  300,000  Magyars  in  the  United  States. 
The  greater  part  are  in  the  Pennsylvania  mines,  and  in  factories 

80 


in  Now  York,  Now  Jorsoy,  and  Ohio.      In  New  KiiRliUul  tliore 
aro  as  follows: — 

Maino •')0 

Now  lliunpshiro 25 

\onnout 300 

Massachusetts GOO 

Rhodo  Island 50 

C'onnooticui 9,000 

Tho  Protestant  Magyars  coming  to  this  country  at  first 
identified  thoniselv(>s  naturally  with  tho  Reformed  churches 
here,  tho  Dutch  Reformed  and  the  Presbyterian.  In  1904 
where  there  were  sufficient  members  to  form  independent 
congregations,  they  separated  themselves  and  organized  the 
Hungarian  Reformed  Church  in  America.  They  now  receive 
their  ministers  and  financial  aid  from  their  mother  church  in 
Hungary. 

There  were  reported  in  the  religious  census  of  1906,  for 
Magyars: — • 

Roman  Catholic 20  churches,  26,472  members. 

Hungarian  Reformed. . .  11  churches,    5,253  members. 

Dutch  Reformed 12  churches,    2,243  members. 

Presbyterian 17  churches,    4,052  members. 

There  is  a  large  congregation  of  Magyars  of  the  Hungarian 
Reformed  Church  in  Bridgeport,  Conn. 

BIBLIOGRAPHY   ON    THE    MAGYARS 

The  Millennium  of  Hungary  and  its  People.  Edited 
by   J.    de   Jekelfalussy.     (In   English.)     Budapest,    1897. 

Austro-Hungarian  Life  in  Town  and  Country.  By 
Francis   H.    E.   Palmer.     New   York,    1903. 

Hungary,  in  the  "Story  of  the  Nations"  Series.  By 
Armenius  Vamberg.     New  York. 

On  the  Trail  of  the  Immigrant.  By  Edward  A.  Steiner. 
Chicago,  1906. 

The  first  book  in  this  list  is  one  of  great  value  and  gives 
a  careful  account  of  the  ecclesiastical  organizations  in  Hungary. 

In  the  United  States  Religious  Census  Report  of  1906, 
an  account  is  given  of  the  organization  of  the  Hungarian 
Reformed  Church   in  the   United  States. 

The  Unitarians  of  the  United  States  keep  in  touch  with 
the  Unitarian  Magyars  of  Transylvania.  (See  their  annual 
reports.) 


81 


THE   LITHUANIANS 

In  the  extreme  west  of  Russia,  from  the  Baltic  Sea  east- 
ward between  the  Duna  and  Niemen  rivers,  there  dwells 
a  race,  the  Lithuanians,  speaking  a  language  which  on  the 
one  side  resembles  the  Slavic  while  on  the  other  side  it  is 
nearest  the  Sanskrit.  One  ancient  branch  of  the  Lithuanians, 
the  Borussians,  has  been  wholly  absorbed  by  the  Germans, 
although  its  name   has   been  perpetuated  in   "Prussia." 

In  the  13th  century  Lithuania  became  a  great  heathen 
state  and  extended  its  power  southward  to  the  Black  Sea. 
In  1386,  when  Poland  and  Lithuania  were  united,  Jagellon, 
Duke  of  Lithuania,  was  baptized  and  established  Christianity 
among  his  people,  and  from  that  time  until  1794  Lithuania 
formed  a  part  of  Poland.  From  the  most  stubborn  heathen 
condition  the  people  were  converted  by  the  persistent  work 
of  the  Roman  Church,  but  Polish  ecclesiastics  were  again 
and  again  confronted  by  total  relapses  of  whole  tribes.  In 
the  Second  and  Third  Partitions  of  Poland,  in  1793  and  1794, 
all  of  the  territory  of  the  Lithuanians  was  ceded  to  Russia. 

There  are  two  distinct  sub-races  of  these  people,  the  Lith- 
uanians proper  and  the  Letts. 

1.  The  Lithuanians  proper.  These  people  number  about 
2,000,000.  Their  occupation  is  almost  wholly  primitive 
agriculture  and  the  raising  of  cattle  on  the  low  and  level  plains 
between  the  Duna  and  Niemen  rivers.  Those  dwelling  in 
the  provinces  of  Kovno  and  Suvalki  are  called  Samogitians 
or  Zhmud,  and  they  are  not  much  Slavicized;  their  adherence 
is  almost  wholly  to  the  Roman  Catholic  Church.  Those 
living  in  Vitebsk  (which  was  in  Poland)  Avere  originally  Ortho- 
dox, but  became  Roman  Catholic  in  the  16th  century;  many 
since  the  Partition  of  Poland  have  returned  to  the  Russian 
Church.  There  are  a  few  Lutherans  among  the  Lithuanians, 
but  it  is  not  certain  that  these  are  not  Letts  at  least  )\y  inter- 
marriage. 

The  Lithuanians  began  coming  to  America  in  1868,  driven 
out  by  famine,  and  there  are  now  200,000  in  the  United  States. 
Most  of  these  immigrants  are  to  be  found  in  the  coal  mining 
regions  of  Pennsylvania  and  West  Virginia,  but  there  are 
about  30,000  in  New  England,  principally  in  Boston,  Worcester, 
Brockton,  Hartford,  and  Bridgeport.  In  cities  they  prefer 
to  work  in  the  factories  and  mills,  their  home  training  not 
fitting  them  for  ordinary  farming. 

In  New  England  they  number  about  as  follows: — 

Maine 1,000 

New  Hampshire 800 

82 


V(>nii()Mt 200 

iMiissucliusetts 18,000 

Hluxlc  I.sland 400 

Connecticut S,000 

Tlic  religious  census  ol"  IDOG  reports  for  the  Lithuanians: — 

Ronuiii  Catholic '50  churches,  82,530  members. 

Lutheran 7  churches,        400  hk  iiihers. 

Since  190G,  however,  the  Lithuanians  in  this  country  have 
more  than  trebled,  and  it  must  also  he  stated  that  numbers 
have  become  more  or  less  socialistic  and  do  not  attend  the 
services  of  the  Roman  Churcli. 

2.  The  Letts.  These  people  number  about  1,500,000 
l)('oi)l('.  They  inhabit  the  Courland  jx'ninsula  about  the 
C.ulf  of  Ri^a  and  the  western  part  of  Vitebsk.  They  are 
tall  and  fair,  showing  the  admixture  of  Scandinavian  blood. 
They  are  a  thrifty,  agricultural  people,  and  find  occupation 
often  in  the  employ  of  Russians.  On  large  estates  in  Russia 
the  head  farmer,  the  farm  hands,  and  the  dairy  women  are 
very  likely  to  be  Letts,  and  generous  employers  make  arrange- 
ments for  these  farm  hands  to  return  to  their  homes  from 
time  to  time  for  religious  privileges,  as  most  of  the  Letts 
are  Lutherans.  The  Letts  of  Mtebsk  became  Roman  Catholic 
as  did  the  Lithuanians,  but  they  and  those  in  Courland  came 
under  the  full  influence  of  the  Scandinavians,  who,  after  the 
Reformation,  brought  in  the  Lutheran  doctrines,  so  that 
but    50,000   are   Orthodox   and   a   few   are    Roman    Catholic. 

These  immigrants  came  first  to  the  Pennsylvania  mines, 
then  to  New  York,  New  Jersej^  Massachusetts,  and  Con- 
necticut, working  in  factories.  Some  have  settled  down  as 
small  farmers  in  New  England.  There  are  now  about  35,000 
Letts  in  the  United  States. 

The   religious   report   of    1906   gives   for   the    Letts: — 

Lutheran 7  churches,  378  members. 

BaptLst 3  churches,  305  members. 

There  are  so  many  more  of  these  people  here,  however,  since 
1906  that  these  figures  are  of  little  use  to-day. 


BIBLIOGRAPHY  ON  THE  LITHUANIANS  AND  LETTS 

Aliens  or  Americ.\ns.  By  Howard  B.  Grose.  New 
York,    1906. 

Conversion  of  the  West.  The  Slavs.  By  Rev.  G.  F. 
Maclear.     London    (S.    P.    C.    K.),    1879. 

83 


In  Charities  and  Commons  for  December  3,  1904,  there 
is  an  article  on  The  Lithuanians  in  America  b}^  Kaupas. 

There  is  an  article  on  the  Lithuanians  and  Letts  in  the 
Encyclopedia  Britannica,  11th  Edition,  which  is  good,  but 
unfortunately  very  short. 


84 


REPORT  ON  THE  ARMENIANS 

By  the  Rev.  John  Higginson  Cabot,  Boston,  Mass. 


I.-  SOME  NOTES  ON  AKMKXIAX  CHURCH  HISTOKV* 

The  i)riinitiv('  and  uuvuryiuK  tradition  of  the  Arnicnian 
Churcii  is  that  she  owes  her  foundation  to  the  Apostles  S8. 
Thaddeus  and  Bartholomew.  It  was  not,  however,  till  the 
Ix'jiinninji;  of  the  4th  eentury  tiiat  Christianity  became 
the  prevailing  religion  in  Armenia.  The  complete  conversion 
of  the  people  was  due  to  the  great  S.  Gregory,  the  Illuminator, 
the  patron  saint  of  the  nation  ever  since.  He  became  head 
of  the  Armenian  Church  and  he  it  was  who  gave  definite 
shape  to  her  Liturgy.  His  reign  was  a  time  of  prosperity, 
but  was  followed  by  many  centuries  of  almost  unexampled 
troubles. 

The  history  of  the  Armenians  indeed  is  nearly  unique. 
Not  only  have  this  peoi)le  l)een  subjected  to  endless  wars 
with  various  neighbors,  but  for  a  large  part  of  their  history 
they  have  had  no  country  of  their  own,  properly  speaking, 
l)ut  have  either  been  subjects  of  some  powerful  alien  ruler, 
or  else,  as  of  late,  like  the  modern  Poles,  their  country  has 
been  divided  between  various  neighbors.  To-day,  there  is 
no  such  state  as  Armenia.  There  are  only  Armenians.  Some 
live  in  Russian  territory,  some  in  Turkish.  One  wonders 
that  there  are  any  Armenians  still  surviving,  so  fierce  and 
incessant  have  been  the  wars,  invasions,  persecutions.  The 
Armenian  state  long  since  ceased  to  be,  but  the  Armenian 
Church  has  retained  her  candlestick  and  has  been  one  of 
the  chief  bonds  uniting  those  who  by  race  are  Armenians, 
though    by    citizenship    of    various    countries. 

During  the  first  half  of  the  5th  century  Armenia  was 
annexed  to  the  kingdom  of  Persia.  A  determined  effort 
was  made  by  the  Persians  to  uproot  Christianity  in  Armenia 
and  to  replace  it  by  the  religion  of  Zoroaster.  Armenia  was 
fighting  for  her  very  heart's  blood  and  the  struggle  was  truly 
desperate. 

It  was  just  at  this  time,  451,  tliut  the  Fourth  Ecumenical 
Council  of  the  Church  was  held  at  Chalcedon.  This  Council 
completed  the  definitions  of  the  Third  Ecumenical  Council 
of  Ephesus.  At  Ephesus  the  Church  had  defined  the  union 
between  the  human  and  Divine  Natures  of  our  Lord  as  indis- 
soluble, and  at  Chalcedon  that  the  two  Natures  are  unconfus- 


*  Compiled  by  the  Rev.  .1.  H.  Cabot  from  "  The  Church  of  Armenia"  by 
His  Hohness,  the  former  Armenian  I'atriarcli  of  Constantinoi)le,  Malacliia 
Ormanian. 

87 


edly  two,  though  united  in  the  one  Person  of  God  Incarnate, 
The  heresy  refuted  at  Chaleedon,  known  as  Monophysitism, 
or  Eutychianism  from  its  chief  protagonist,  was  that  the 
union  between  the  two  Natures  was  so  close  as  to  be  a  fusion, 
so  that  in  the   one  Person  of  Christ  there  is  only  one  Nature. 

The  Armenians  were  not  represented  at  Chalcedon.  Inter- 
nal troubles  prevented  it.  When  a  calmer  period  came, 
and  the  definitions  of  the  Council  were  made  known  to  the 
Armenian  Church,  misunderstandings  arose  and  partly  at 
least  because  of  a  poor  translation  of  the  definition,  the  Ar- 
menians refused  to  accept  this  dogmatic  utterance  of  the 
Church.  Yet  their  belief  would  seem  to  be  so  nearly  that 
of  Orthodox  Christianity  as  to  make  a  complete  harmony 
possible.  The  Armenian  Liturgy  is  perhaps  the  best  proof 
of  this  statement.  Archdeacon  Dowling  says  in  his  "Ar- 
menian Church": — 

"In  the  controversy  concerning  the  two  Natures  in  Christ, 
the  Armenian  Church  has  been  cruelly  misrepresented  by 
the  majority  of  historians.  The  opinion  enunciated  at  the 
Lambeth  Conference  of  1908  (in  the  Report  of  the  Committee 
on  The  Separate  Churches  of  the  East),  containing  the  following 
paragraph,    is   worthy   of   careful   consideration: — 

The  Armenian  Church declares  with 

justice  that  its  absence  from  the  Council  of  Chalcedon 
was  due  to  political  reasons,  more  than  anything 
else,  and  has  always  strenuously  denied,  and  apparently 
with  no  little  reason,  the  charges  of  Aphthartodocetic 
heresy  which  have  been  leveled  against  it." 

The  Rev.  Dr.  J.  M.  Neale  compares  the  Armenian  and 
English  churches  as  being  both  misrepresented  by  charges 
of  heresy,  the  first  with  Monophysitism  in  its  Creeds,  the 
second  with   Calvinism  in  its  Articles. 

The  history  of  Armenia  has  been  but  one  long  martyrology. 
The  Church,  persecuted  and  oppressed,  separated  from  com- 
munion with  the  Orthodox  East,  has  nevertheless  been  the 
great  sustaining  l)ond  of  union.  Subject  in  part  of  her  domain 
to  the  Turk,  in  another  to  the  Orthodox  Russian,  attacked 
by  Roman  Catholic  and  Protestant,  she  has  in  a  wonderful 
way  preserved  her  corporate  life  and  identity. 

With  the  great  nationalist  movement  of  tlie  19th  century, 
Armenian  solidarity  was  much  strengthened.  The  Armenians 
caught  at  a  revival  of  national  life  as  if  it  had  never  undergone 
an  interruption,  renewing  their  traditions  and  assimilating 
all  that  seemed  to  favor  their  development.  Like  the  Seven 
Sleepers  of  the  legend,  they  awoke  without  suspecting  that 

88 


the}'  wore  omcrgiiifi;  Iruiu  a  slocj)  in  wliicli  tlicy  had  Ix-on 
wrapped  for  several  centuries.  W'liat  is  no  h'ss  surprising 
is  tliat  the  Armenian  i)eo])li',  notwitlistanding  their  wide 
dispersion  throughout  the  world,  are  still  bound  together 
by  a  conunuuity  of  sentiment  and  character.  Witli  them 
the  spell  of  religion  is  ever  great,  the  niodern  spirit  has  scarcely 
touched  it;  and  even  if  the  younger  generation  is  less  docile 
than  formerly  to  the  guidance  of  the  clergy,  nevertheless 
no  one  dreams  of  breaking  the  covenant  which  the  nation 
has  entered  into  with  the  Church,  Even  when  the  Armenian 
loses  his  faith,  he  never  ceases  to  continue  loyal  to  his  Church. 
He  instinctively  feels  that  if  she  becomes  undermined  all 
will  crumble. 

In  the  19th  century  the  Armenian  Church  became  the 
object  of  active  proselytism  on  the  part  of  Roman  and  Protes- 
tant missionaries.  Now,  as  a  result,  the  Christian  forces 
are  divided  into  three  parts:  the  National  or  "Gregorian" 
Church,  the  Roman  communion,  and  the  Protestants.  Yet 
in  spite  of  these  defections  from  the  National  Church,  the 
great  majority  are  still  members  of  it,  and  the  nation  as  a 
whole  has  profited  by  its  contact  with  western  energy  and 
ideals.  In  the  National  Church  to-day  we  find  a  more  system- 
atic and  more  active  administration,  a  better  instructed  clergy, 
more  suitable  buildings,  more  solemn  ritual,  more  edifying 
sermons, — such  have  been  the  results  of  the  work  of  progress 
since  the  19th  century  revival.  This  uninterrupted  growth 
of  character  has  of  necessity  led  the  longings  of  the  Armenians 
toward  a  more  perfect  ideal  of  social  welfare,  and  has  moved 
them  to  force  on  the  ears  of  the  civilized  world  their  legitimate 
desire  for  a  real  participation  in  the  blessings  of  modern  civ- 
ilization. 

It  will  be  helpful  to  outsiders  to  say  a  word  on  the  Pro- 
fession of  Faith  of  the  Armenian  Church.  She  recognizes 
only  the  first  three  Ecumenical  Councils  as  truly  Ecumenical 
and  binding.  Her  Creed  is  that  of  the  Council  of  Nicsea. 
It  contains  almost  exclusively  the  dogma  of  the  Incarnation, 
which  she  preserves  with  neither  modification  nor  addition. 
However,  she  has  a  second  creed,  drawn  up  later,  which  is 
used  in  her  ritual.  It  is  recited  by  the  clergy  at  their  ordina- 
tion, but  it  differs  from  the  former  only  in  amplifying  the 
formulas,  the  chief  of  which  relates  to  the  nature  of  Jesus 
Christ. 

Armenian  theologians  ])elieve  that  that  formula  should 
be  deemed  sufficient  for  the  purpose  of  rebutting  the  imputa- 
tion of  Eutychianism.  The  interpretation  in  question  consists 
in    the    expression    One    Nature    united.     Eutyches    treats    of 

89 


a  blend  and  a  confusion  of  the  two  natures;  the  Armenian 
Church  accepts  the  expression  which  she  attributes  to  S. 
Cyril,  One  Nature  of  the  Word  Incarnate,  and  so  she  is*^ndeed 
]\Ionoi)hysite,  yet  she  solemnly  and  officially  anathematizes 
Eutyches  and  his  error,  believing  that  she  expresses  the  Ephes- 
ian  doctrine  truly.  But  to  an  outsider  it  is  evident  that  her 
formularies  need  the  definitions  pronounced  at  Chalcedon, 
if  they  are  to  be  regarded  as  Orthodox  and  in  harmony  with 
the  belief  of  the  Universal  Church.  There  is  a  failure  to 
grasp  the  fact  that  in  the  One  Person  of  Christ  there  are  two 
Natures  not  only  indivisibly  joined,  but  also  unconfusedly 
distinct.  The  difference  between  "Person"  and  "Natures" 
is  obscured  in  the  Armenian  formulari(>s,  yet  despite  this 
her  faith  is  very  close  to  the  Orthodox.  She  is  not  crudely 
Monophysite.  The  differences  which  divide  the  Armenian 
and  the  Greek  Orthodox  Church  relate  solely  to  the  rejection 
l)y  the  former  of  the  decrees  of  the  Council  of  Chalcedon  and 
to  her  non-recognition  of  the  succeeding  Councils.  Yet 
if  these  Councils  have  never  been  recognized  by  the  Armenian 
Church,  nevertheless,  the  points  which  were  determined  by 
them  have  never  been  officially  rejected. 

The  worship  of  images,  though  not  wholly  banished  from 
Armenian  churches,  has  been  confined  to  the  narrowest  Hmits. 
Statues  are  debarred.  Pictures  and  bas-reliefs  are  blessed 
and  anointed  with  holy  oil  and  placed  over  altars.  There 
are  no  holy  icons  in  Armenian  churches. 

As  to  the  expression  of  dogmas  the  Armenian  Church 
holds  strictly  to  the  decrees  of  the  first  three  Councils.  She 
does  not,  therefore,  admit  the  Filioque,  the  pains  of  Purgatory, 
indulgences,  and  the  papal  monarchy.  She  believes  in  Unitas 
in  necessariis  et  libertas  in  duhiis  et  charitas  in  omnibus. 

Excepting  Extreme  Unction,  the  Armenian  Church  admin- 
isters all  the  Seven  Sacraments.  Infants  receive  Baptism 
by  complete  and  horizontal  immersion;  though  in  necessity 
Baptism  by  sprinkling  is  not  held  invalid.  Confirmation, 
or  holy  anointing,  is  administered  conjointly  with  Baptism 
by  the  Priest,  and  the  infant  at  once  receives  the  Body  of 
Christ.  Holy  Communion  is  administered  without  distinction 
of  age,  in  both  Elements,  by  means  of  the  Consecrated  Host 
l)eing  dipped  in  the  Precious  Blood.  The  wafer  is  made 
of  unleavened  bread,  unfermented,  and  is  prepared  and  baked 
by  the  priests.  The  wafer  for  Consecration  is  always  single 
and  is  broken  by  the  Priest  into  particles  for  each  communicant. 
Reservation  is  practiced.  'J'he  Sacrament  of  Penance  or 
Confession  is  administered  b(>fore  persons  receive  Holy  Com- 
munion.    The  Sacrament  of  Orders  is  conferred  by  the  imposi- 

90 


tion  of  hands  with  juaNcr  and  the  hotowal  ot  apifropriatc 
ha(lf2;(>s  for  each  order,  ruction  is  ^ivcn  for  thi-  I'ricstliood 
and  Ki)is{-()i)atc.  'l\w  onh-rs  h"adiiif>;  up  to  and  includin}; 
tho  ])ri('stly  odicc  arc  seven  in  nundxT.  The  seven  orders 
are  conferred  l)y  the  Bishop,  lh(>  l'>piscoi)ate  l)y  three  Bishops. 
'rii(>  Sacrament  of  Marriage  is  caUed  tlie  Sacrament  of  the 
("rown,  and  is  sohiniiized  1>>  the  Priest.  Divorce  is  canonieally 
permitted  and  is  pronounced  un(h'r  the  authority  of  the  C'alli- 
oHcos  or   Patriarch. 

The  hierarchic  order  comprises  the  four  following:;  deforces: 
(1)  The  Supreme  Patriarch  or  Cathohcos;  (2)  the  Patriarch 
or  special  Cathohcos,  Exarch,  or  Primate;  (3)  the  Archbishop 
or  Metrojiohtan;  (4)  the  Bishoj).  The  Supreme  Patriarch 
or  C'atholicos  of  all  the  Armenians  resides  at  present  at  Etch- 
miadzin.  The  particular  function  of  the  Catholicos  is  to 
he  head  of  the  Church  and  to  consecrate  Bishops  and  bless 
the  holy  chrism.  The  governing  system  of  the  Church, 
however,    is   one   of   decentralization. 

The  clergy  of  the  Church  are  divided  into  two  quite  dis- 
tinct categories:  the  regular  clergy,  who  are  celibate,  and 
the  married  or  secular  clergy.  With  the  latter,  marriage 
must  precede  their  ordination  to  the  diaconate.  If  a  widower 
wishes  to  marry  again,  he  must  al)andon  his  clerical  function 
and  can  do  so  without  blame.  The  functions  of  the  married 
clergy  embrace  whatever  is  concerned  with  the  spiritual 
direction  of  the  people — administering  the  Sacraments,  daily 
services,  etc.  The  married  clergy  cannot  reach  the  Episcopate, 
unless  widowers.  The  cehbate  clergy  are  chiefly  trained 
in  the  monasteries,  which  are  in  fact  little  else  than  seminaries. 
They  devote  themselves  exclusively  to  preaching  and  hierarchic 
duti(>s,  for  the  administration  of  the  Sacraments  does  not 
come   within  their  province. 

Among  the  Armenians,  the  laity  play  a  large  part,  for, 
except  in  Sacramental  acts,  for  which  ordination  is  indispens- 
able, nothing  is  done  in  ecclesiastical  administration  without 
the  co-operation  of  the  laity.  For  example,  the  parish  Priest 
is  chosen  by  the  vote  of  his  parishioners.  The  Bishop  cannot 
ordain  a  married  Priest  without  the  consent  of  the  laity. 
Six  sevenths  of  the  members  of  the  Diocesan  Councils  are 
laymen,  and  the  Councils  elect  the  Bishops.  Even  the  election 
of  the  Catholicos  is  by  an  assembly  largely  composed  of  laymen. 
In  Turkey  each  parish  church  is  managed  by  a  council  composetl 
entirely  of  laymen.  This  council  manages  the  church,  the 
school,  and  the  domestic  affairs  of  the  community.  Finances 
are  also  controlled  by  councils  of  laymen.  In  Russia,  the 
power  of  tiie  laity  is  not  as  great;  for  examjile,  there  the  laity 

91 


have  no  control  of  the  management  of  dioceses.  But  enough 
has  been  said  to  show  how  very  democratic  the  Armenian 
Church  is.  By  her  long  history  of  steadfastness  in  the  face 
of  all  sorts  of  troubles  she  arouses  our  admiration;  by  her 
noble  army  of  martyrs  she  calls  for  our  praise,  and  as  one 
of  the  most  ancient  Christian  communions  she  bespeaks 
our  interest  and  sympathy. 

II.     THE   ARMENIANS    IN   AMERICA* 

1.  Industrial  and  Social  Conditions.  The  Armenians 
here  are  practically  all  of  the  laboring  class.  Some  have 
little  shops — groceries,  dry  goods,  etc.  A  few  do  photo- 
engraving. In  California  they  are  farmers.  In  New  York 
are  a  few  rich  rug  merchants.  They  are  all  kept  poor  by 
sending  back  much  money  each  year  to  their  kinsfolk  in 
Armenia.  Nearly  all  are  men,  as  the  women  have  stayed 
behind.  They  live  as  "single"  in  boarding  houses.  Moral 
conditions  are  often  bad,  and  there  is  much  deterioration, 
owing  to  relaxation  of  all  restraint  and  to  their  having  prac- 
tically no  church. 

As  to  Armenian  women  in  America,  thirty  years  ago 
there  were  none  probabl}'.  Lately  the  men  have  begun 
to  send  for  their  wives  and  fiancees  to  come  here  from  iVrmenia. 
To-day  about  18  per  cent  of  the  Armenians  in  America  are 
women.  These  people  are  anxious  to  have  family  life  here. 
Armenian   women  are  by  long  tradition  very   chaste. 

2.  Religious  Conditions.  Protestant  missionaries  for 
a  time  were  very  active.  Armenians  were  urged  to  become 
Protestants  in  order  to  get  work.  Quite  a  number  did  so, 
but  now  have  for  the  most  part  returned  to  the  National 
Church.  On  July  25,  1889,  the  first  Armenian  priest  came 
to  this  country  to  Worcester.  The  first  Mass  in  Armenian 
was  celebrated  on  July  28.  Now  there  are  8  priests  and 
1  Bishop.  The  priests  have  been  rather  ignorant  and  inefficient 
and  unable  to  do  much  for  the  people  in  the  way  of  uplift. 
They  do  not  speak  English  and  hardly  know  their  own  tongue. 
Some  speak  Turkish. 

The  Roman  Catholics  have  done  little  if  anything  about 
the  Armenians  in  America;  there  are  only  150  Roman  Catholic 
Armenians  in  the   United  States. 

The  Bishop  welcomes  the  help  and  sympathy  of  the  Amer- 
ican Catholic  Church,  which  he  says  is  more  nearly  in  touch 
with   the  Armenian   Church   than  any   other   religious   body. 

*Com])ile(l  by  the  Rev.  .J.  H.  Cabot,  from  an  interview  witli  Monseigneur 
Mouchegh  Seropian,  Armenian  Bishop,  96  Day  Street,  Jamaica  Plain,  Mass. 

92 


\n  Hliodc  Ishiiul  he  has  twice  lu'cii  assisted  by  priests  of  our 
Cliurch  ill  weddings.  He  welcomes  aivytliiiiK  W(!  can  do, 
such  as  inviting  Armenians  to  our  services  and  loaniiifi;  them 
our  churclies.  This  last  practice  is  carried  on  regularly  at 
the  (Miureh  of  the  Advent,  Boston,  where  the  Armenian 
Hishoi)  says  Mass  twice  a  montii  and  the  church  is  i)acked 
to  the  doors   by  his  people. 

3.  Ecclesiastical  Organization.  The  Armenian  colony 
in  America  has  an  ecclesiastical  constitution,  drawn  up  Sep- 
teml)er  0,  1902,  in  the  l^ull  of  the  Catholicos  of  Etchmiadzin. 
Article  50  of  this  Constitution  gives  the  right  of  administration 
of  the  churches  to  trustees,  elected  by  the  members.  Each 
colony  has  its  trustee.  Also  there  is  a  central  committee, 
a  religious  council,  and  a  council  of  deputies  of  which  the 
president  is  the  Armenian  Bishop,  and  the  council  is  the 
representative  body  of  the  Armenian  colony.  Tlie  stipends 
of  the  clergy  are  paid  by  the  trustees,  from  the  gifts  of  the 
people. 

4.  Organizations,  Social,  Philanthropic,  etc.  Among 
the  Armenians  there  is  no  exact  counterpart  of  the  Pan- 
Hellenic  Union,  but  there  are  four  sorts  of  organization: 
(1)  political,  (2)  scholastic,  (3)  philanthropic,  (4)  religious. 
Among  the  poUtical  organizations  are  the  following:  "Hent- 
chagist"— revolutionary,  democratic,  socialistic;  ''Drochagist" 
— revolutionary,  socialist;  Constitutional— democratic.  All 
these  organizations  are  concerned  only  with  the  political 
and  social  conditions  of  the  Armenians  in  Russia  and  Turkey. 
They  have  a  weekly  journal  in  America.  Together  they 
probably  have  not  more  than  3,500  members  here.  The 
Armenian  colonies  in  America  help  to  maintain  a  scholastic 
"union"  in  Armenia  for  the  purpose  of  aiding  the  education 
of  the  children  in  the  old  country.  The  Armenians  also  have 
a  "General  Union  of  Help  for  the  Armenians,"  with  head- 
quarters in  Egypt.  Its  purpose  is  to  aid  financially  widows, 
orphans,  oppressed  workmen,  needy  schools,  farmers  Avhose 
lands  have  been  pillaged,— in  short  all  those  who  have  suffered 
from  the  massacres.  It  has  25  or  30  branches  in  America 
with  about  2,500  members.  Thus  it  comes  about  that  the 
Armenians  in  America  send  back  to  their  relatives  and  charities 
in  Armenia  about  60  per  cent  of  their  earnings.  Finally  there 
is  the  women's  union,  whose  purpose  is  to  aid  the  Armenian 
churches  in  the  United  States,  to  educate  the  children  here 
and  teach  them  their  native  tongue.  At  present  there  are 
three  such  schools:  at  Cambridge,  Charlestown,  and  Worcester. 
These  organizations  are  under  the  protection  of  the  Armenian 
clergy.     In  all  the  Armenian  colonies  here  there  are  small 


libraries  of  native  literature,  cared  for  In-  the  local  committees 
and  for  the  use  of  the  local  colony. 

5.  Statistics.  It  is  impossible  to  get  accurate  figures. 
The  Bishop  thinks  there  are  about  57,000  Armenians  now 
in  the  United  States.  In  1895,  there  were  only  5,000.  (Quite 
a  number  live  in  California,  where  they  have  three  churches.) 
There  are  about  12,000  in  New  England,  mostly  in  Massa- 
cliusetts.  In  Worcester  is  a  colony  of  4,000  with  a  church 
building.  They  now  have  $6,000  toward  a  church  in  Boston. 
Dr.  H.  K.  Carroll  reports,  for  the  year  1912,  21  churches  with 
55,000  members. 

6.  The  Principal  Cities  and  Tow^ns  in  New  England 

where  there  are  armenians. 

Massachusetts: 

Boston,  Worcester,  Cambridge,  Watertown,  Charlestown, 
Brockton,  Rockland,  Brighton,  Bridgewater,  Middleboro, 
Stoneham,  Lowell,  Lawrence,  Maiden,  Salem,  Peabody, 
Newburyport,  Whitinsville,  Springfield,  Franklin,  Revere 
(Beach),   Lynn,   Fitchburg,   Haverhill. 

Rhode   Island: 

Providence,  Pawtucket,  Central  Falls,  Woonsocket. 

Xeiv   Hampshire: 

Nashua,  Concord,  Manchester. 

Maine: 

Portland.  There  is  a  colony  in  Fort  Fairfield.  Some 
of  the  men  are  naturalized,  the  colony  having  been  there 
some  time.  They  attend  the  Roman  Church.  There  are 
a  number  of  children,  probably  born  in  this  countr}-. 

Connecticut: 

New  Haven,  Hartford,  New  Britain,  New  London,  Bridge- 
port. 

III.     NOTES    FURNISHED    BY    TWO    ARMENIAN 
GENTLEMEN 

1.     By  A.  H.  Sachaklian. 

The  social  life  of  the  Armenians  in  America  is  distinctly 
colonial;  they  do  not  enter  into  American  society,  due  to 
various  causes.  Language  has  a  great  deal  to  do  with  it, 
and  then  the  American  society  is  not  so  warm  in  her  reception 
of   strangers    (foreigners)    as   is   expected. 

94 


'IMic  luiinc  coiulit  ions,  oppression  in  AriiH'ni;i  and  tin- 
conscipicnt  tlioiijilit  of  "how  can  \\r  Ix'  rTlicNcd?"  is  tlic 
binding;   cord    Ix'twccu   ArnuMiiun   colonics. 

For  centuries  tliey  have  been  lauji;li1  that  llieir  ( lod  is 
alile  to  make  tliein  liapp.\'  liotli  lici'e  and  in  Ilea\cn.  'liny 
hiive  i)ra\'ed  and  i)ra\'ed.  No  response  was  }j;iven  to  tlieir 
prayer.  They  have  h'tiriied  here  in  America  the  laws  <jf  "cause 
and  effect"  and  the  "survival  of  the  fittest."  Consecpiently 
the  hold  of  reliji;ioii  on  them  is  very  weak,  hut  their  moral 
condition  is  far  above   what   would   be  supposed. 

Some  years  ago,  through  the  effort  of  the  Armenian  Bishop 
a  small,  but  fine,  church  was  built  at  Worcester,  Mass.  A 
few  years  later  all  the  Armenian  colonies  in  America  were 
organized  on  the  same  principle  as  the  mother  Church  in 
Armenia,  antl  adoi)t(Ml  a  constitution. 

The  Roman  Catholic  Church  does  absolutely  nothing 
to  help  them.  Her  one  condition  is  that  they  should  accept 
the  Roman  faith  before  receiving  any  assistance.  The  Prot- 
estants occasionally  loan  their  parish  houses  for  meetings. 
It  has  been  the  Episcopal  Church  that  has  opened  her  door 
and  let  the  Armenians  hold  their  service  and  receive  spiritual 
comfort. 

2.     By  Dr.  H.  S.  Jelali.w 

There  has  always  been  a  sisterly  relation  between  the 
Episcopal  Church  and  the  ancient  Armenian  Church.  The 
Episcopal  Church  can  do  a  good  deal  toward  the  spiritual 
and  intellectual  advancement  of  the  Armenians  in  this  country 
by  a  sympathetic  attitude  toward  this  oldest  Christian  Church; 
by  permitting  its  priests  to  co-operate  with  the  Armenian 
priests  everywhere  in  solving  those  religious  and  civic  problems 
that  must  confront  every  new  colony  in  a  new  land;  by  opening 
the  doors  of  its  church  edifices  for  the  Armenians  to  hold 
their  religious  services;  by  forming  local  information  bureaus 
to  find  work  for  the  newcomers,  and  finally,  where  there  is 
no  local  Armenian  church  organization,  l)y  administering 
to  their  spiritual  needs. 

BIBLIOGRAPHY   ON   ARMENIANS 

There  is  only  one   good  history  in  our  western  tongue: — 
The  Church  of  Armenia,  her  history,  doctrine,  discipline, 

liturgy,  literature,  and  existing  condition.     By  the  Armenian 

Patriarch     of     Constantinopl(>,     IVIgr.    ^Malachia     Ormanian. 

English    translation,    ])ul)lished    by    A.    R.    ]\Iowbray    &    Co., 

Ltd..    London,    1912. 

95 


Bishop  Seropian  is  preparing  an  extensive  history  of  the 
Armenians  in  America.  The  first  volume  is  already  published. 
It  is  in  Armenian. 

The  Armenian  Church.  By  Archdeacon  Dowling. 
London.  (S.  P.  C.  K.)  The  Ven.  Theodore  E.  Dowling  is 
associated  with  the  Bishop  of  the  Church  of  England  in 
Jerusalem. 

Through  Armenia  on  Horseback.  By  George  H. 
Hepworth.     New   York,    1898. 


96 


REPORT  ON  THE  ALBANIANS 

By  the  Rev.  Thomas  Burgess,  Saco,  Maine. 


Til!-:    AT,l^AXIANS 

Tho  Albanians  (Sliky|)('tars,  Arnauts)  arc  |)('rliai)s  the 
most  uni(iu(>  and  least  known  race  in  Europe.  Their  JUKS*'*! 
mountain  land  borders  the  Adriatic  between  Montem-gro 
and  (Ireeee.  Though  this  region  is  right  across  from  the 
"heel"  of  ltal>.  yet  some  of  its  most  inaccessible  districts 
are  less  accurately  mai)])ed  than — say,  central  Africa.  Most 
of  Albania  (a  designation  for  a  region  ethnic,  not  yet  political) 
is  mountain  land,  traversed  only  by  bridle  paths.  Its  unedu- 
cated and  uncivilized  but  stalwart  and  proud  people  seem  to 
belong  to  a  thousand  years  ago.  Unconquerable  Montenegro 
has  become  famous  in  song  and  story;  but  unconcpierable 
Albania,  a  land  equally  romantic  in  traditions  and  heroism, 
is  as  yet  unsung,   save  for  Byron's  Suliotes. 

The  modern  Albanians  are,  scholars  now  generally  agree, 
the  direct  descendants  of  the  ancient  pre-Hellenic  lUyrians. 
There  for  more  than  four  thousand  years  this  race  has  persisted, 
while  all  about  was  Hellenized,  or  Latinized,  or  Slavicized. 
Their  language  is  pretty  surely  the  one  surviving  specimen 
of  the  original  languages  of  the  Balkan  peninsula  before  the 
days  of  Homer. 

After  the  division  of  the  Roman  Empire  the  land  of  the 
Albanians  became  part  of  the  Eastern  Empire,  although 
ecclesiastically  it  remained  for  a  long  time  part  of  the  Patri- 
archate of  Rome.  CJoth,  Slav,  Venetian,  finally  Turkish, 
invasions  beat  about  the  edges  of  this  land,  and  partly  though 
never  wholly  conquered  it;  its  people  rarely  intermarried  or 
became  assimilated  Avith  the  invaders,  although  they  often 
furnished  their  armies  with  the  best  fighting  men,  for  above 
all  else  the  Albanians  have  ever  been  warriors.  When  the 
Turks  swept  over  the  peninsula,  the  great  national  hero  of 
the  Albanian  race,  Scanderbeg,  united  the  tribes,  and  from 
1444  to  1466  beat  back  the  Ottoman.  After  his  death  Albania 
became  part  of  the  Ottoman  Empire,  though  many  of  the 
tribes  were  never  conquered,  and  have  persisted  in  a  state 
of  semi-independence,  never  admitting  the  Turkish  tax  collector. 
The  famous  and  bloody  Ali  Pasha  of  Janina,  with  his  practically 
independent  principality,  was  an  Albanian.  Albanians  have 
made  up  the  Sultan's  bodyguard,  and  some  of  the  Albanians 
fought   heroically   on   the   Greek  side   in    1821-28. 

Woods,  in  "The  Danger  Zone  of  Europe,"  says:  "Towards 
the  Turkish  Government  they  have  occupied  for  many  years 

99 


in  Europe  the  same  position  as  that  held  in  Asia  Minor  by 
the  Kurds.  Both  races  are  religiously  unorthodox,  and  both 
races  have  been  utilized  by  the  Turks  to  suppress  the  Chris- 
tians." 

The  government  of  the  Albanians  has  been  and  is  tribal, 
often  patriarchal  in  the  north  and  feudal  in  the  south.  In 
1822,  however,  the  Turks  practically  obliterated  the  southern 
aristocracy.  It  is  this  tribal  and  divided  organization  which 
has  throughout  the  centuries  prevented  the  Albanians  from 
becoming  a  united  nation.  Only  once  in  their  history,  under 
Scanderbeg,  have  they  been  welded  into  one  nation.  And 
yet  there  was  and  is  an  intense  nationalistic  or  ethnic  spirit, 
and  the  Albanian  is  before  all  else  proudly  an  Albanian.  A 
nationalistic  movement  has  been  promulgated  in  the  present 
generation,  which  has  a  very  important  bearing  upon  the 
present    crisis    in    the    Balkan    peninsula. 

The  race's  religious  history  is  as  follows:  St.  Paul  writes, 
"Round  about  into  Illyricum  I  have  fully  preached  the  Gospel 
of  Christ."  Probably  by  the  3d  or  4th  century  the  Albanians 
became  entirely  converted.  Their  land  was  for  centuries 
part  of  the  Western  Patriarchate,  and  until  the  Schism  of 
East  and  West  the  Albanians  gave  allegiance  wholly  to  Rome, 
and  for  the  most  part  after  the  Schism  up  to  the  conquest 
by  the  Turks.  Scanderbeg  brought  the  whole  nation  under 
the  Pope.  A  century  after  the  Turkish  conquest  a  majority 
of  the  Albanians  had  become  perverted  to  Mohammedanism. 
In  the  past  century  Austria  has  carried  on  a  Roman  Catholic 
propaganda  in  the  north  through  Jesuits,  and,  later,  Italy 
through  the  Franciscans;  in  the  south  and  east,  Greeks,  Bul- 
garians, and  Servians  have  carried  on  an  Eastern  Orthodox 
propaganda,  and  the  Turks  have  rejoiced  thereat,  since  it 
has  been  to  their  interests  to  keep  the  Albanians  from  becom- 
ing united  in  creed.  Much  of  the  Christian  propaganda, 
Roman  and  Eastern  Orthodox,  has  been,  Albanians  allege, 
with  political  aims.  Yet  whatever  the  religion  of  the  Albanian, 
he  is  never  strictly  orthodox.  The  Mohammedan  Albanian 
women  go  unveiled,  and  polygamy  is  rare.  Thousands  of 
Mohammedan  Albanians  are  secretly  Christian.  Moreover, 
tribal  loyalty  and  the  codes  of  ancient  custom  are  far  more 
to  the  Albanian  than  religion  or  the  laws  of  the  Koran  or 
the  Church.  It  is  said  that  sometimes  an  Albanian  will 
be  both  circumcised  and  baptized  and  take  his  chances  for 
either  Paradise.  The  Roman  clergy  of  the  north  wear  fierce 
Albanian  mustaches.  Although  religious  differences  are  some- 
times the  cause  of  quarrels,  yet  the  feud  of  tribe  against  tribe 
unites  Mohammedan  and   Christian  by  stronger  ties. 

100 


Tho  i)r('s('nt  Alhuniuu  ixjpuhition  of  what  Albanituis  cluim 
as  their  rightful  hiiul  is  somcwlicre  from  1,0U0,()()()  t(j  2J)in),- 
000.  Of  these  200,000  to  300,000  are  Roman  Catholic,  and 
300,000  to  (iOO.OOO  Eastern  Ortliodox.  liound  about  the 
edges,  minfj;led  hut  not  assimilated  with  the  Albanians,  are 
several  hundred  thousand  Orthodox  Greeks,  Hulj;arians, 
Serbs,  and  Vlachs,  who  claim  those  edges  are  rightfully  theirs. 
The  hatred  of  the  Albanian  for  Slav,  especially  Serb,  is  century 
old,  and  he  also  roundly  hates  the  Greek.  In  the  Balkan 
war  of  1912  the  Albanians  for  the  most  part,  including  the 
immigrants  in  America,  Christian  as  well  as  Moslem,  strongly 
favored   the   Turk. 

We  must  make  mention  of  the  wild  customs  of  this  unusual 
race.  Lawless  they  are  in  one  sense;  absolutely  bound  by 
law  in  another.  The  strict  and  complex  codes  of  traditional 
customs  direct  their  daily  life— the  law  of  the  vendetta,  blood 
feuds  preserved  through  generations,  suspended  sometimes 
by  the  besa  or  ''peace  of  God";  the  forbidding  of  marriage 
of  cousins  by  the  male  line,  even  far  removed,  as  incestuous; 
the  purchase  money  always  required  to  be  paid  for  wives; 
the  ramifications  of  the  laws  governing  tribal  and  family 
management;  the  strictest  laws  of  hospitality.  There  are 
some  of  the  northern  tribes  which  shave  the  head  and  tattoo 
the  body.  All  men  carry  firearms.  In  some  districts  25 
per  cent  of  the  men  die  violent  deaths.  The  bond  of  brother- 
hood, sworn  in  mingled  blood,  between  man  and  man,  is 
frequent,  and  is  as  romantic  as  any  such  bond  of  ancient  story. 
Yet  fierce  and  barbarous  as  is  the  Albanian,  especially  of 
the  north,  he  is  a  man  w^onderfully  brave  and  faithful  even 
to  death,  and  has  been  found  the  most  trusty  servant  and 
loyal   follower   in   the   whole   Near   East. 

The  Albanians  may  be  divided  into  two  distinct  parts: 
the  fierce  Ghegs  of  the  north,  and  the  more  affable  Tosks 
of  the  south.  The  Tosks  are  more  civilized  than  the  Ghegs, 
and  the  tribal  system  is  not  so  clearly  defined  among  them, 
nor  do  they  adhere  to  the  codes  of  blood  vengeance  in  the 
same  fierce  way  as  the  northern  tribesmen.  Moreover,  there 
is  more  brotherly  feeling  between  the  Eastern  Orthodox 
and  Mohammedan  Tosks  than  between  the  Roman  Catholic 
Ghegs  and  the  "True  Believers."  All  this  is  important 
to  remember,  as  nearly  all  the  Albanian  immigrants  in  America 
are  Tosks. 

It  is  national  education  which  has  brought  during  the  past 
century  the  five  independent  Balkan  kingdoms  to  their 
present  advanced  state  of  civilization  and  aspiration.  Among 
the  Albanians  education  until  the  past  decade  had  been  prac- 

101 


tically  non-existent.  In  the  last  few  years,  however,  it  has 
been  the  strivings  for  education  in  the  Albanian  language 
that  has  created  a  new  nationalistic  spirit,  enthusiastic  and 
naive.  There  are  Greek,  Serb,  Austrian,  Italian,  and  Turkish 
schools  for  the  Albanians,  but  with  little  impression  on  the 
majority  of  the  population.  Practically  not  until  the  19th 
century  has  there  been  any  written  Albanian  language,  and 
in  the  schools  established  by  each  of  the  above  nationalities 
the  Albanian  has  been  taught  in  a  different  alphabet,  making 
confusion  worse  confounded.  A  few  years  ago  All)anians 
met  in  a  congress  and  adopted  a  modified  Latin  alphabet, 
which  is  that  of  the  present  Nationalistic  movement.  This 
movement  towards  a  purely  Albanian  education  has  been 
kept  alive  largely  by  educated  Albanians  in  European  cities, 
and  also  by  one  in  America,  wdio  publishes  a  paper  in  Albanian, 
which  has  been  refused  admission  by  the  Turkish  authorities 
into  Albania. 

The  use  of  the  Albanian  language  in  the  Eastern  Orthodox 
Liturgy  has  been  prohibited  by  the  Patriarch  of  Constantinople, 
and  those  priests  who  presume  to  use  it  are  excommunicated. 
Albanians  declare  that  the  Patriarch's  object  is  to  "Hellenize." 
An  Orthodox  League  was  formed  a  few  years  ago  whose  objects 
are  to  resist  Greek  aggression  and  force  the  Patriarch  to 
allow  at  least  a  part  of  the  Liturgy  to  he  celebrated  in  Alba- 
nian. 

What  the  outcome  of  this  ecclesiastical  tangle,  or  what 
the  result  of  the  Balkan  war  of  1912,  will  be  upon  the  future 
<jf  Albania  is  a  grave  and  complex  question. 

About  twenty-five  years  ago  two  Albanians  came  to  Amer- 
ica, and  settled  in  Cambridge,  Mass.  Ten  years  ago  a  few 
more  began  to  come.  But  it  was  not  until  five  or  six  years 
ago   that   immigration   proper   of   the   race   began. 

There  are  to-day  about  50,000  Albanians  in  America  from 
Albania,  and  the  United  States  immigration  authorities 
have  not  yet  learned  to  call  them  by  name;  they  are  not  des- 
ignated as  Albanians  in  our  immigration  reports. 

About  15,000  are  in  New  England;  and  the  rest  in  New 
York,  Ohio,  Indiana,  Illinois,  Minnesota,  Nebraska,  Utah, 
and  the  three  Pacific  States,  and  in  Canada.  The  large 
majority  are  Eastern  Orthodox  Tosks.  Only  some  2,000 
are  Mohammedans,  concentrated  for  the  most  part  in  three 
cities,  St.  Louis,  Biddeford,  Me.  (800),  and  New  Bedford, 
Mass.  In  Chicago,  Indiana,  and  New  York  there  are  also 
some  Roman  Catholic  Ghegs. 

In  New  England  among  the  colonies  are:  Biddeford, 
Lewiston,    Portland,  Augusta,    Rockland,   Me. ;    Concord  and 

102 


Miinclu'stcr,  N.  II.;  Hoston,  luist  Ciinihiidiic,  \;ilick,  IIikIsoii, 
Southbridiic  Fitclihurg,    Mass. 

\'(r\  lew  have  had  any  education,  and  nciulx  all  arc  day 
lal)()i('rs;  in  Now  I'ln^land,  in  the  factories,-  proud  warrior 
iuountaiue(M-s  scruhhinj;-  mill  floors  at  the  coiiunaiids  of  the 
foreman,    and    at    tlic    incic>'    of    llic    interpreter. 

The  l'an-Ali)anian  lu'deralion  of  America,  callecl  "The 
Hearth""  (Vatra),  incorporated,  has  its  headquarters  in  a 
neatly  fitted  office  at  10  Ferdinand  Street,  Boston.  The 
executive,  the  general  secretary,  Faik  Bey  Konitza,  one  of 
the  apostles  of  Nationalism,  is  a  graduate  of  a  French  Uni- 
versity, an  M.A.  of  Harvard,  and  an  accomplished  philolo- 
gist and  historical  scholar,  lie  i)ul)lishes  a  paper  in  Albanian, 
''The  Siiti''  (Dielli).  There  are  eighteen  branches  of  the 
Federation  in  America.  Its  objects  are  educational,  to  give 
lectures,  teach  Albanian  and  English,  publish  inexpensive 
literature,  and  above  all  to  foster  the  national  traditions. 
There  are  two  Eastern  Orthodox  Albanian  priests  in  America, 
with  headquarters  in  Boston,  the  Rev.  Fan  8.  Nolli  and  the 
Rev.  Naum  Cere.  Father  Nolli  is  a  graduate  of  Harvard.  He 
has  published  in  Boston,  in  the  Albanian  language  and  adopted 
latin  alphabet,  The  Liturgy,  etc.,  "The  Book  of  the  Epistles 
and  CJospels,"  and  a  three-act  drama,  "Israel  and  the  Philis- 
tines." These  may  be  found  in  the  Boston  Library,  and 
on  their  last  pages  the  names  of  Albanian  subscribers  from 
all  over  the  United  States  and  southeast  Europe.  These 
two  priests  travel  over  our  country  ministering  to  their  people 
in  their  native  tongue.  They  were  ordained  under  Russian 
auspices  and  are  under  the  jurisdiction  of  the  Russian  Arch- 
bishop Platon  in  New  York. 

After  the  Balkan  War  broke  out  P'aik  Konitza  and  Father 
Nolli  went  to  Europe  and  are  taking  a  leading  part  in  the 
reconstruction  of  Albania.  The  Albanian  colonies  in  Biddeford, 
Maine,  in  New  Hampshire,  and  elsewhere  have  sent  earnest 
petitions  to  the  Euro])ean  Powers  appealing  for  the  protection 
of  their  fatherland. 

ALBANIANS   FROM    ITALY   AND    GREECE 

There  are  two  other  classes  of  Albanians  not  included 
in  the  above,  which  must  also  l)e  mentioned:  those  from 
Greece  and  those  from  Italy  and  Sicily. 

In  the  14th  century  some  thousands  of  Albanians  descended 
into  Greece,  and  others  were  moved  there  later  by  the  Turks. 
At  the  present  time  there  are  some  200,000  descendants  of 
these   in   Boeotia,   Attica,   and   elsewhere,   and   on   a  number 

103 


of  the  islands.  They  have  become  Greek  in  their  aspirations 
and  all  are  of  the  Greek  Church;  yet  they  have  largely  main- 
tained their  distinction  of  race  and  their  language, — some 
at  the  present  day  in  sight  of  Athens  are  unable  to  speak 
Greek.  There  are  doubtless  a  number  of  these  Greek  Albanians 
among  the  immigrants  in  America,  but  they  consider  themselves 
Greeks,  and  are  so  considered  by  the  Albanians  from  Albania. 

In  the  15th  centurj-  there  was  a  migration  to  Sicily  and 
southern  Italy.  At  the  present  time  there  are  in  southern 
Italy  72  Albanian  communes  with  150,000  inhabitants,  of 
whom  four  fifths  are  Roman  Catholics  of  the  Latin  rite,  and 
one  fifth  Uniats  of  the  Greek  rite.  In  Sicily  there  are  7 
Albanian  communes  with  52,000  people.  Thus  have  persisted 
for  five  centuries  these  colonies  of  Albanians  without  being 
absorbed  into  the  surrounding  population,  or  losing  their 
language.  Of  these  Italian- Albanians  there  are  about  10,000 
in  America,  Roman  Catholic  and  Uniat,  mostly  in  New  York, 
New  Orleans,  and  Boston. 

This  race  is  a  difficult  one  to  study  from  books,  because 
of  the  paucity  of  literature  on  the  subject  and  the  lack  of 
exact  knowledge  in  many  of  such  books  or  articles. 

The  three  best  books  deahng  with  the  Albanians  are: — 
Macedonia  and   Its   Races.     By   H.   N.   Brailsford. 
The  Burden  of  the  Balkans.     By  M.  Edith  'Durham. 
The    Danger    Zone    of    Europe.     By    H.    C.    Woods. 
Boston,  1911. 

BIBLIOGRAPHY   ON   ALBANIANS 

Macedonia  and   Its   Races.     By   H.   N.   Brailsford. 

The  Danger  Zone  of  Europe.  By  H.  Charles  Woods. 
Boston,  1911. 

The  Burden  of  the  Balkans.     By  M.  Edith  Durham. 

High  Albania.     By  M.  Edith  Durham,  1910. 

The  Immigrant  Tide.  By  E.  A.  Steiner.  New  York, 
1909. 

The  East  End  of  Europe.  By  Allen  Upward.  London, 
1909. 

The  Balkan  Trail.     By  Fred.  ]\Ioore.     New  York,  1906. 

Balkans  from  Within.  By  Reginald  Wyon.  New  York, 
1904. 

The   Near   East.     Anonymous.     New   York,    1907. 

Article  on  Albania  in  Encyclopedia  Britannica,  11th  Edi- 
tion, J.  D,  Bourchier. 

104 


ReSEAKCHES    IK     THE     HIGHLANDS    OF    TlKKKV.       By    ReV. 

H.  F.  Tozer.     London,  1809. 

All  the  above  except  the  last  are  recent  books.  A  few 
earlier  books  may  bo  found  under  Albania  in  lar^e  libraries, 
as  in  the  Boston  Public  Lil)rary.  There  are  some  good  German 
works  on  the  subject.  In  the  Boston  Library  may  be  found 
Fr.  Nollis'  Albanian  liturgies  and  drama,  some  French  grammars 
of  the  Albanian  language,  and  a  French  translation  of  Albanian 
tales. 

Eleven  magazine  articles  on  Albania  of  more  or  less  value 
have  been  printed  since  1900.     (See  a  Periodical  Index.) 

Duchesne's  The  Churches  Separated  from  Rome,  has 
a  chapter  on  "  Ecclesiastical  Illyria." 

The  great  authority  for  the  past  ecclesiastical  history  of 
Albania  is  the  monumental  work  of  Farlati  in  14  folio  volumes, 
Illyricum  Sacrum. 


105 


APPENDIX 


DIVISIONS   OF   EASTERN   CHRISTENDOM 

The  arrangement  and  most  of  the  details  of  this  Appendix 
are  taken,  with  his  kind  permission,  from  Mr.  Athelstan 
Riley's  "Synopsis  of  Oriental  Christianity."  The  order  in 
which  the  Patriarchates  and  Churches  are  placed  is  "the 
order  of  precedence  at  present  observed  among  the  Orthodox," 
as  given  in  "The  Organization  of  the  Orthodox  Eastern 
Churches,"  by  Margaret  Dampier.  Some  of  the  figures 
were  furnished  by  the  British  Legation  in  Vienna  and  by 
the  Bulgarian  Legation  in  London,  others  were  taken  from 
"The  Religions  of  Modern  Syria  and  Palestine,"  1912,  by 
Bliss. 


109 


1.— THE    HOLY  EASTERN   ORTHODOX  CHURCH. 


Constantinople. 


(Including  the 
Metropolitanate 
of     Bosnia     and 
Herzegovina.) 
Alexandria. 


Geographical 
Limits. 


Antioch. 


jEErSALEM. 


Ch.  of  RutiSIA. 


(Including  the  old 
Ch.  of  Georgia.) 

Metropolitan  Ch. 
OF  Cyprus. 

The  Servian 
Orth.  Church 
IN  Hungary, 
Cr[oatia.  and 
Slavonia. 

Ch.  of  Montene- 
gro. 


451 


1589 


601 


Turkey  in  Europe. 
Turkish  Islands  in 
the  Aegean,  and 
Asia  Minor  north 
of  the  Patriarch- 
ate of  Antioch 
and  west  of  the 
Euphrates. 

In  Austria-Hun- 
gary. 


Approxi- 
mate 
Numerical 
Strength. 


67        Egypt. 


Cilicia,  all  Syria 
north  of  Pales- 
tine, and  Mesopo 
tamia. 


Palestine,     and 
south  to  Egypt 


The   Russian    Em- 
pire. 


431        Island  of  Cyprus 


The  Banat,  Croatia 
and  Slavonia. 


Montenegro. 


Ch.  of  Greece. 


1850  or  1&33 


The    Rumanian]       iggg 
Orth.  Church  in 
Hungary. 


Metropolitanate        1873 
of  bukowina  and 
Dalmatia.  I 


Ch.  of  Servia. 
Ch.  of  Rumania. 

Oh.  of  Bolqaria. 


1885 


Greece. 


The     Banat      and 
Transylvania. 


Bukovvina  and  Dal 
matia,  in  Austria 
(of  Serbs.  Ruthe 
nians  and  Ruma- 
nians). 

Servia. 


Rumania. 


Bulgaria. 


10,000,000 

(?) 


(826,000) 


100,000 


350,000 


98,000,000 


(1,500,000) 


180,000 


1,045,000 


260,000 


2.000,000 
1,713,000 


653,000 


2„'i00.(i00 
5,500,000 


4,300,000 


Title  of  Chief  Bishop  or 
Governing  Synod. 


The  Most  Entirely  Holy 
Archbishop  of  Constanti- 
nople, New  Rome,  and 
Oicumenical  Patriarch. 


The  Most  Blessed  and  Holy 
Pope  and  Patriarch  of  the 
Great  City  Alexandria,  and 
of  all  Egypt,  Pentapolis, 
Libya,  and  Ethiopia; 
Father  of  Fathers,  Pastor 
of  Pastors,  Archpriest  of 
Archpriests,  Thirteenth 
Apostle,  and  CEcumenical 
Judge. 

The  Most  Blessed  and  Holy 
Patriarch  of  the  Divine 
City  Antioch.  Syria,  Arabia, 
Cilicia.  Iberia,  Mesopo- 
tamia, and  all  the  East; 
Father  of  Fathers  and 
Pastor  of  Pastors. 

The  Most  Blessed  and  Holy 
Patriarch  of  the  Holy  City 
Jerusalem,  and  all  Pales- 
tine, Syria,  Arabia  beyond 
Jordan,  Cana  in  Galilee, 
and  Holy  Sion. 

The  Most  Holy  Governing 
Synod  of  All  the  Russias. 

President.  The  Most  Rever- 
end the  Metropolitan  of  St. 
Petersburg  and  Ladoga, 
Abbot  of  St.  Alexander 
Nevsky  Lavra. 

(The  Exarch  of  Georgia,  a 
member  ex  officio  of  the 
Holy  Synod.) 

The  Most  Blessed  and  Holy 
Archbishop  of  Nova  Jus- 
tiniana  and  All  Cyprus. 

The  Most  Holy  and  Rever- 
end the  Archbishop  of 
Carlowitz,  Servian  Metro- 
politan and  Patriarch. 

The  Metropolitan  of  Scan- 
deria  and  the  Seacoast, 
Archbishop  of  Tsettin 
(Cetinje).  Exarch  of  the 
Holy  Throne  of  Ipek. 

The  Holy  Synod  of  the 
Kingdom  of  Greece. 

The  Mo.st  Reverend  the 
Archbishop  of  Hermann- 
stadt.  Metropolitan  of  the 
Orthodo.x  Rumanians  in 
Hungary  and  Transyl- 
vania. 

The  Most  Reverend  the 
Archbishop  of  Czernowitz, 
Metropolitan  of  Bukowina 
and  of  Dalmatia. 

The  Archbishop  of  Belgrade 
and  Metropolitan  of  All 
Servia. 

The  Holy  Synod  of  Ru- 
mania. 

Prexiiient.  The  Archbishop 
and  Metropolitan  of  Hun- 
garo-Wallachia,  Primate  of 
All  Rumania. 

The  Exarch  of  Bulgaria. 


II.- 


THF  SKI'AKATKI)  CIIUKCHKS  OF  THE  KAST  (CUT  OFF  FROM  THK  UNll'Y 
OF  THK  CATHOLIC  CHURCH   DURING  THE  FIFTH  CENTURY).Of 


Evti/cfiiaii  . 
RecoKiii/i  im 
the  first  llirec 
(Ecnineii  ic  a  1 
Councils  (Ni- 
cea,  Constan- 
tinople, and 
EpheBUf>). 


Ch.  ok  Ar- 

MKNIA. 


r  Coptic  or 
Ehyitian 
Ch.  (in- 
fill <1  i  n  k 
the  Abys- 
sinian Ch.) 


Monophysite. 
Recognizing 
the  first  three 
CEcumenical 
Councils. 


WestSvki 
AN  or  Ja- 
cobite Ch. 


L 


Nestorian. 
Recogn  i  zi  ng 
the  first  two 
CEcume.n  i  c  a  1 
Councils  (Ni- 
cea  and  Con- 
stantinople). 


as.syrian  , 
Chaldean 
or  East 
Syrian 
Ch. 


C    H    R   I 
TIANS      O  K 

St.  Thom 

AS  (3).*** 


Cteoftraphical 
Limits. 


Nearly  two  mil- 
lions of  Arme- 
nians live  in 
Armenia,  the 
rest  are  scat- 
tered over  the 
whole  East,  the 
remainder  of 
the  Turkish  Em- 
liire,  Russia. 
Persia,  and 
India,  with 
small  groups  in 
Western  Coun- 
tries. 

Egypt  and  Abys- 
sinia. 


Title  of 
Chief  Bishop. 


3.7.50,000  The  servant  of 
I  Jesus  Christ 
I  by  the  (irace 
I  of  God  Catho- 
I  licos  of  All 
I  the  Armc- 
I  n  i  a  n  s ,  and 
Patriarch  of 
the  Holy  Con- 
vent of  Etch- 
miadzin  (2).** 


The  country 
which  lies  be- 
tween Antioch 
and  Mosul,  com- 
prising the  an- 
cient province 
of  8yria  Supe- 
rior, the  west- 
ern part  of  Cili- 
cia.  and  the 
northern  part  of 
Mesopot  a  m  i  a 
and  India. 
That  part  of 
K  u  r  d  i  s  t  a  n 
which  lies  in 
Turkey  and  Per- 
sia between  the 
towns  of  Van, 
Jezireh,  and  Mo- 
sul on  the  west 
and  the  Lake  of 
Urmiontheeast. 
A  small  congre- 
gation in  India. 

Travaneore    and 
Cochin. 


260,000 
and  (?) 
2,0(!0.000 
in  Abys- 
sinia. 


Cairo. 


200,000 


The  Patriarch 
of  Egypt, 
Je ru s a lem  , 
the  Holy  City. 
Nubia,  Abys- 
sinia, the  Five 
Western  Cities 
and  all  the 
preaching  of 
St.  Mark. 

(TheCatholicos 
or  Metropoli 
tan  of  A.xum 
or  Abyssinia.) 

Mar  Ignatius, 
by  the  (irace 
of  God  Patri 
arch  of  the 
Apostolic 
Throne  of  An- 
tioch,bf  India 
and  of  all  the 
East. 


The    PatriarchlQudshan- 


Resl- 
dence. 


Part 

I    of  the 
Catholic 
Church 
1     from 
\  which  it 
,  severed^ 

Etchmi-  Putriar- 
adzin.  in  chate  of 
Russian'  Constan- 
territory  tinople. 
near  Mt. 
Ararat. 


Pat  r  i  a  r  - 
chate  of 
Alexan- 
dria. 


Mardin.  Patriar- 
chate of 
Antioch. 


Mar  Shimun 
Catholicos  of 
the  East. 


2(K).4G7iMetran  of  Mel- 
aukarai. 


IS,  near 
J  u  1  a  - 
merk,  on 
the  Les- 
ser Zab. 


Patriar- 
chate of 
Antioch. 


Mel  an  -j  Patri  a  r  - 

karai.        chate  of 

Antiof^'h. 


(])*— There  is  intercommunion  between  the  Armenians,  Copts,  West  Syrians  or  Jacobites, 
and,  to  a  lesser  extent.  East  Syrians  or  Chaldeans. 

(2)**— There  are  four  other  Patriarchs  in  the  .Armenian  Church  besides  the  Patriarch  of 
Etchmiadzin,  i.e.,  the  Patriarclis  of  Cimxt<intiiuii>lc.  Jirusalem,  Sis,  Akhtamar.  The  last  two 
are  only  Bishops  with  the  honorary  title  of  Patriarch. 

(3)***— This  Church  in  South  India  is  a  remnant  of  the  missionary  work  of  the  Assyrian, 
Chaldean  or  East  Syrian  Church,  and  has  maintained  its  existence  without  break  to  the 
present  time.  Its  communion  with  the  East  Syrians  was  interrupted  after  the  Turkish  in- 
vasion of  Central  Asia,  w  hen  the  East  Syrians  were  driven'  back  to  their  present  mountain 
fastness  in  Kurdistan,  and  it  was  subjugateil  to  the  Latin  obedience  through  the  efforts  of 
Portuguese  missionaries  at  the  Synod  of  Diampcr  in  15W.  In  UV>3.  about  three  fourths  of 
them  rejected  the  Latin  obedience,  being  heliied  in  the  maintenance  of  their  independence 
by  the  l>utcli  c()n(iuest  of  Cochin,  and.  in  l<i(;.'),  on  the  arrival  of  the  Jacobite  Gregorius. 
Metropolitan  of  .lerusalem,  allowed  their  administrator  to  receive  consecration  at  his 
hands.  They  continued  in  loose  connection  with  the  .lacobites  till  1S42,  when  the  Jacobite 
Patrianh  of  Antioch  consecrated  Mar  Athanasius  Matthew  the  Metran  of  Melankarai.  and 
since  that  time  the  Jacobite  Patriarchs  have  claimed  more  and  more  authority  iuthe  Church. 


Ill— ORIENTAL   DISSENTERS    UNCONNECTED 
WITH   ANY   PART   OF    WESTERN 
CHRISTENDOM 

A  communitj^  which  appears  to  be  directly  connected 
with  the  ancient  Bogomiles  still  exists  amongst  the  Slav 
races  to  the  east  of  the  Adriatic.  With  this  exception  pure 
Oriental  dissent  seems  to  be  confined  to  Russia,  where  the 
sects  are  numerous,  and  include  over  113^2  millions  of  the 
population.  These  Dissenters  may  be  roughly  divided  into 
the  Raskolniks,  or  Old  Believers,  who  broke  away  from  the 
Church  owing  to  the  reforms  of  Nikon,  Patriarch  of  Moscow, 
in  the  17th  century,  and  the  successors  of  the  mediaeval  here- 
tics, such  as  the  Dukobortzi,  Skoptzi,  etc.;  of  these  the  Ras- 
kolniks are  by  far  the  more  important,  numbering  about 
103^  millions.  The  Pashkovists  and  Stundists  (and  perhaps 
the  Molokans)  would  be  better  included  in  the  subsequent 
section. 

IV— PROTESTANT   ORIENTAL   COMMUNITIES 

Small  Protestant  congregations  are  scattered  over  the 
whole  of  the  Turkish  Empire,  and  are  recognized  as  a  distinct 
religious  community  by  the  Porte.  These  consist  for  the 
most  part  of  the  converts  of  the  American  Presbyterian  and 
Independent  missionaries  who  have  labored  continuously 
in  the  East  since  1820,  are  always  known  as  "English,"  and 
are  generally  confused  with  the  Anglican  Church.  Proselj'tes 
are  drawn  chiefly  from  the  Armenian  Church,  but  there  are 
also  Greeks,  Syrians,  and  a  few  Jews.  Mohammedan  converts 
are  rare. 

V— EASTERN   CHURCHES   IN   COMMUNION 
WITH   THE   POPE— "UNIAT.'V 

Organized  on  lines  similar  to  those  of  the  Orthodox  and  Sep- 
arated Churches  from  which  they  have  been  formed. 
They  retain  their  individual  rites  in  a  Latinized  form, 
and  to  a  certain  extent  the  ancient  ecclesiastical  con- 
stitution and  discipline  of  the  Churches  from  which 
they  have  been  drawn.  The  policy  of  the  Vatican  has 
been  to  bring  them  by  degrees  into  closer  conformity 
with  the  Roman  Church  in  both  rites  and  discipline. 

There  are  nine  Papal  Eastern  Patriarchs.  Four  of  these 
are  Titular  Patriarchs  of  the  Latin  Rite— i.e.,  the  Patriarchs 
of  Constantinople,  Alexandria,  Antioch,  and  Jerusalem,  and 
all    reside    permanently    at    Rome    except    the    Patriarch    of 

112 


Jerusalem.  Tlie  other  five  Patriarchs  arc  Oriental  Bishops 
in  ciiar}i;e  of  the  dill'erent  Uniat  C'hurches,  as  follows:  The 
Patriarch  of  Antioch  (Maronite),  the  Patriarch  of  Antioch 
(Greek),  the  Patriarch  of  Cilicia  (Armenian),  the  Patriarch 
of   Antioch    (Syrian),   the   Patriarch   of   15al)yIon   (Chaldean). 

1.  The  Maronite  Church— 300,000. 

Tiie  Maronites  of  Lebanon  (Syria)  were  originally 
Monothelite  heretics.  In  the  year  1182,  the  whole 
Church  and  Nation  submitted  to  Rome. 

2.  The  Greek  and  Slav  Uniats— 5,100,000. 

(a)  Melchite.  These  use  their  own  liturgies  and 
not  the  Latin  liturgies  of  Rome  and  may  be  classed 
under  four  heads:— 

(1)  Pure  Greeks — few. 

(2)  Italo-Greeks— 50,000. 

(3)  Gregorians — one      congregation      in      Con- 
stantinople. 

(4)  Graeco-Arabs  or  Melchite— 110,000. 

(6)  Ruthenian — Ruthenians  and  a  few  Serbs  and 
Slovaks,  3,500,000.  (The  Ruthenians  are  the  Little 
Russians  dwelling  in  Galicia,  Austria.  Many  in  this 
country  are  now  returning,  as  have  their  brethren  in 
Russia,  to  the  Orthodox  Church.) 

(c)  Rumaic — Rumanians  in  Hungary,  1,400,000. 

(d)  Bulgarian — few. 

3.  The  Armenian  Uniat  Church— 130,000. 

4.  The  Syrian  Uniat  Church — 25,000  families.     (Patriarch  of 

Beirut.) 

5.  The  Chaldean  Uniat  Church: — 

Chaldees— 70,000.     (Patriarch  of  Babylon.) 
Uniat  church  of  Malabar— 200,000. 

6.  The  Coptic  Uniat  Church— 20,000. 

VI— EASTERN   RACES   OF   THE   LATIN    RITE,     - 
IN   EUROPE 

Those  Slavic  races  in  which  the  majority  are  neither 
Orthodox  nor  Uniat,  but  Roman  Catholic  according  to  the 
Latin  Rite,  are:  Poles,  Croatians,  Slovenes,  about  one  half 
the  Slovaks,  and  the  Bohemians  and  Moravians.  (These 
last  two  were  originally  Eastern  Orthodox.) 

VII — Also  about  250,000  Albanians  in  North  Albania  are 
Roman  Catholic  of  the  Latin  Rite. 

113 


BIBLIOGRAPHY  ON  THE  EASTERN 
ORTHODOX  CHURCH 


BIBLIOGRAPHY  OX   THE  E.\STERN  ORTHODOX  CHURCH 

The  f()llo\vin<i  descriptive  bibliography  of  books  in  the  English  language 
rccominoiKlod  on  tlio  Eastern  Orthodox  Church  was  prepared  by  the  Rt. 
Rev.  I']d\v;u(i  M.  Parker,  D.D.,  and  the  Rev.  Thomas  Burgess,  as  a  committee 
appointed  for  the  purpose  by  the  American  Branch  of  the  Anglican  and 
Eastern-Orthodox  Churches  Union. 

The  Eastern  Orthodox  Church  comprises  about  one  f oui  th  of  t  he  Christian 
people  in  the  work!  to-day. 

In  order  to  stimulate  and  guide  in  America  the  reading  on  this  subject, 
so  little  or  so  inaccurately  known,  the  following  book  list  has  been  com- 
piled by  a  committee  of  the  American  Branch  of  the  Anglican  and  East- 
ern-Orthodox Churches  Union,  in  consultation  with  eminent  specialists; 
and  arrangements  have  been  perfected  so  that  all  the  books  and  pamphlets 
l)n  the  list  may  be  readily  obtained  through  any  bookstore  in  the  country. 
Especially  is  this  study  opportune  because  of  the  present  efforts  towards 
Christian  unity,  and  because  of  the  present  problem  of  the  hordes  of  Eastern 
Orthodox  Churchmen  pouring  into  our  country. 

Titles  marked  [E.  C.  A.]  are  official  publications  of  the  Eastern  Church 
Association. 

Rt.  Rev.  Edw.\rd  j\I.  Parker, 
Bishop  Coadjutor  of  Xew  Hampshire, 
Rev.  Thomas  Burgess, 

Saco,  Maine, 
Special  Committee. 

INDISPENSABLE   BOOKS 

The  following  four  books  and  two  pamphlets  should  all  be  in  every 
Churchman's  library.  They  are  interesting,  and,  taken  together,  cover 
fairly  adequately  the  history,  doctrine,  and  worship  of  the  Eastern  Church, 
its  present  condition,  and  its  relations  with  the  Anglican  Church: — 

I.  A  Stcdy  of  the  Eastern  Orthodox  Church.     By  the  Rev.  T.  J. 

Lacey.     New  edition,  1912.     Cloth,  50  els.;  by  mail  55  cts.;  paper, 
25  cts. ;  by  mail  30  cts. 

A  brief  account  of  Orthodox  historj'  and  characteristics  and  of  Orthodox 
immigrants  in  America.  This  is  the  book  to  introduce  the  subject  and  to 
lend  to  others. 

II.  Students'  History  of  the  Greek  Church.     Bv  Rev.  A.  H.  Hore. 

Price,  $2.25;  by  mail  $2.40. 

The  best  and  most  unbiased  complete  history  from  the  Council  of  Nicea 
to  the  present  day,  including  all  parts  of  the  Eastern  Orthodox  communion 
and  also  the  non-Orthodox  Eastern  Churches,  and  the  relations  with  the 
English  Church;  also  a  good  introduction  on  doctrine  and  worship. 

Or  as  Substitute: 

Mother  of  .All  Churches.     Bv  Rev.  F.  C.  Cole.     Price,  .$1.40;  by  mail 
$1.50. 
Vividly  covers  much  ground  in  a  sketchy,  popular  form.     Might  (but 
ought  not  to)  take  the  place  of  the  solid  history  of  Hore  for  general  reading. 

III.  The    Organization    of    the    Orthodox    Eastern    Churches.     By 

Margaret   Dampier.     [E.   C.   A.]     Price,   40  cts.;  by  mail  45  cts. 
Contains  outlines  of  the  constitution  of  each  of  the  four  Patriarchates- 
and  eleven  autonomous  Eastern  Orthodox  Churches. 

117 


IV.     Service    Book    of    the    Greco-Russian    Church.     Translated    by 
Isabel  Hapgood.     Price,  $4.00;  by  mail  $4.2.5. 
The  one  complete  standard  translation  of  all  the  most  important  services, 
arranged  for  actual  use  of  the  Russian  Church  and  invaluable  for  American 
readers. 

Or  as  Substitute: 

A  Little  Orthodox  Manual  of  Prayers  of  the  Holy  Orthodox  Catholic 
Church.     Done  into  English  by   F.   W.   Groves  Campbell,   LL.D. 
Price,  $1.00;  by  mail  $1.10. 
This  should  be  obtained  by  all  because  of  its  private  prayers  and  its 

convenient  arrangement.     It  is  the  book  to  carry  when  attending  an  Eastern 

Eucharist.     Contains    only    the    Divine    Liturgy    (Eucharist)    with    proper 

tables,  and  private  prayers  and  offices. 

The  Catechism  of  the  Orthodox  Eastern  Church.     By  Ignatius  Mos- 
chake,  sub-professor  of  Theology  in  the  University  of  Athens  and 
Professor  in  Education.     Being  the  Shorter  Edition  of  1888.     Cloth, 
20  cts.;  by  mail  23  cts. 
Used  in  the  public  schools  in  Greece. 

Hindrances  and  Progress  in  the  Modern  Greek  Church.  A  paper 
by  the  Verv  Rev.  Const.  Gallinicos  of  the  Greek  Church  in  Manchester, 
England.   '[A.  &  E.  O.  C.  U.]     Price,  8  cts.;  by  mail  9  cts. 

OTHER  BOOKS  RECOMMENDED 

Greeks  in  America.  By  Rev.  Thomas  Burgess.  Illustrated.  Price, 
about  $1.50. 
"  It  is  difficult  for  American  Churchmen  to  realize  the  practical  importance 
of  a  prompt  and  intelligent  co-operation  with  the  members  of  the  Eastern 
Orthodox  Church  in  this  country.  Mr.  Burgess'  book  on  'The  Greeks  in 
America'  gives  exactly  the  information  of  their  immigration  to  the  United 
States  and  their  distribution  in  this  country,  that  will  arouse  us  to  a  sense 
of  responsibihty  toward  them,  while  it  contains  enough  of  their  history  and 
rehgious  position  to  enable  us  to  deal  wisely  with  our  fellow  Chri.stians  from 
Greece  and  Turkey.  The  chapters  which  I  have  read  are  interesting  and 
well  written,  with  a  balance  of  statement  and  reasonableness,  which  makes 
the  book  a  safe  guide." — Edward  M.  Parker,  Bishop  Coadjutor  of  New 
Hampshire. 

Russia   and   Reunion.     A   Translation    of  Wilbois'    L'Avenir  de  I'Eglise 
Russe.     By  the  Rev.  C.  R.  Davey  Biggs,  D.D.     Together  with  Trans- 
lations of  Russian  Official  Documents  on  Reunion  and  English  Orders. 
[E.  C.  A.]     Price,  $1.00;  by  mail  $1.10. 
A  wonderfully  interesting  and  sympathetic  discussion  in  the  form  of 
letters,  depicting  the  inner  life  of  the  Russian  Church  and  Churchmen,  all 
the  more  impressive  because  the  author  is  a  Roman  Catholic. 

The  Church  and  the  Eastern  Empire.     By  the  Rev.  Henry  F.  Tozer,  M.A. 
Published  as  a  volume  in  "Epochs  of  Church  History"  series,  edited 
by  the  late  Bishop  of  London.     Price,  60  cts.;  by  mail  68  cts. 
For  any  extended  reading  on  the  subject,  this  little  text-book  must 
be  the  introduction. 

Greek   Manuals   of   Church   Doctrine.     An   account   of   four   popular 
Catechisms.     By  the  Rev.  H.  T.  F.  Duckworth,  M.A.     Representative 
in  Cyprus  of  the  E.  C.  A.     [E.  C.  A.]     Price,  60  cts. ;  by  mail  65  cts. 
A  concise  summary  of  doctrine. 

Russian  Orthodox  Missions:  A  Short  Account  of  the  Historical  Develop- 
ment and  Present  Position  of.  By  Very  Rev.  Eugene  Smirnoff, 
Chaplain  to  the  Imperial  Russian  Embassy  in  London.  Cloth,  96 
pages,  price,  $1.20;  by  mail  $1.25. 

118 


Incoinj)let('  hut  iiit crest iiifj;,  and  almost  tho  only  work  on  this  important 
subject.     Price  unlortunatcly  is  out  of  proportion  to  its  size. 

History  of  Christianity  in  Japan.     Vol.  I.,  Roman  ('atholic  and  flrfck 
Orthodox   Religions.     By   Otis   Car>'.     Price,    $2.50;  by   mail   S2.70. 
Gives  good  brief  account. 

Emimhk  of  the  Tsau.s  and  Russians.  \u\.  HI.,  Religion,  liy  A.  Lo  Hoy 
Beaulieu.  Tran.slated  by  Z.  A.  Ragozin.  Price,  $;j.OO;  by.  mail  S:i.25. 
This  large  volume,  .sold  separately  from  \'ols.  I.  and  II.  on  "The  Country 
and  Its  lidiabitants"  and  "The  Institutions"  respectively,  is  vividly  written 
by  a  great  Frencli  scholar  and  is  (he  best  account  in  English  of  the  Russian 
Church  of  to-day. 

Sevkn  Ess.\ys  on  Christian  Greece.  By  Demetrios  Bikela.s.  Translated 
by  John,  Marquess  of  Bute,  K.T.  Price  $3.00;  by  mail  S3. 15. 
The  author  was  a  great  scholar  of  modern  Greece.  It  is  delightful  reading 
and  very  valuable  for  a  just  and  comprehensive  view  of  the  much  maligned 
Byzantine  l|]mpire,  the  period  of  Turkish  slavery,  and  modern  Greece  from 
the  standpoint  of  a  Greek. 

Theodore  of  Studium.     By  Alice  Gardner.     Price,  S3.00;  by  mail  S3. 25. 

A  fascinating  life  of  this  saint,  poet,  monk,  with  vivid  picture  of  the 

Eastern  Church  in  the  eighth  century,  of  the  Empire,  and  of  Monastici.sm. 

Brightm.\n's  "Liturgies":  Liturgies,  Eastern  and  Western.  Vol.  I., 
Eastern  Liturgies.  Edited,  with  introduction  and  appendices,  by 
V.  E.  Brightman,  on  the  basis  of  a  work  by  C.  E.  Hammond.  Price, 
$6.75;  by  mail  $7.00. 

This  is  the  standard  work  for  liturgical  study.     Mention  should  be 
made  also  of — 

East  Syrian  Daily  Offices.  Translated  from  the  Syriac  with  Introduction, 
etc.,  by  Bishop  A.  J.  Maclean.  [E.  C.  A.l  Price,  S3.40;  by  mail 
$8.60. 

This  scholarly  work  gives  insight   into  this  once  powerful,   so-caUed 
Nestorian  Church.     {Not  Eastern  Orthodox.) 

The  Church  of  Citrus.  By  Rev.  H.  T.  F.  Duckworth,  Representative 
of  the  E.  C.  A.  in  Cyprus.     Price,  40  cts.;  by  mail  45  cts. 

History*  of  the  Orthodox  Church  in  Austria-Hungary-Hermannstadt. 
By  Margaret  G.  Dampier.     |E.  C.  A.]     Price,  60  cts.;  by  mail  65  cts. 

Answer  of  the  Great  Church  of  Constantinople  to  the  P.\pal  Encyc- 
lical on  Union.     In  Greek  and  English.     Price,  75  cts. ;  by  mail  SO  cts. 

The  Church  of  Armenia.  Her  History,  Doctrine,  Rule,  Discipline,  Lit- 
urgy, Literature,  and  Existing  Condition.  By  Malachia  Ormanian, 
formerly  Armenian  Patriarch  of  Constantinople.  Translated  from 
thcErench  edition  with  the  author's  permission  by  G.  Marcar  Gregory, 
V.D.,  Lieutenant-Colonel,  Indian  Volunteer  Force.  With  Introduction 
by  the  Rt.  Rev.  J.  E.  C.  Welldon,  D.D.  Price,  S2.00;  by  mall  $2.20. 
A  remarkable  book  by  a  native  authority  on  this  much  misrepresented 

and  almost  orthodox  Church.     {Not  Eastern  Orthodox.) 


ARCHDEACON   DOWLING'S  BOOKS 

By  the  Vcn.  T.  E.  Dowling,  D.D.,  Anglican  Archdeacon  in  Syria  and  Com- 
missary for  Eastern  Church  Intercourse  within  the  Anglican  Bishopric 
of  Jerusalem. 

The  Armenian  Church.  Price,  $L25;  by  mail  $1.35.  {Not  Eastern 
Orthodox.) 

The  P.\triarchate  of  Jerusalem.  Illustrated.  Price  50  cts.;  by  mail 
55  cts. 

119 


Sketches  of  Georgian  Church  History.  With  prefatory  note  by  the 
Secretary  of  the  Holy  Sj-nod  of  Jerusalem.  Price,  about  $1.00;  by 
mail  $1.10. 

Sketches  of  Caesarea,  Palestike.     Price,  about  60  cts.;  by  mail  05  cts. 

HYMNS  OF  THE  EASTERN   CHURCH 
Compilations  of  Rev.  John  Brownlie 

The  following  are  titles  of  volumes  of  translations,  centos,  and  suggestions 
from  the  mine  of  sacred  poetiy  contained  in  the  Eastern  service  books.  By 
the  Rev.  John  Brownlie.  Price  of  each,  $1.40;  by  mail  $1.50,  except  the 
second,  the  price  of  which  is  60  cts.;  by  mail  65  cts. 

These  are  here  placed  in  order  of  value  to  the  student.  The  first  four 
contain  excellent  introductions. 

Hymns  of  the  Holy'  Eastern  Church.  With  Introductory  Chapters 
on  the  History,  Doctrine,  and  Worship  of  the  Church. 

Hymns  of  the  Greek  Church. 

Hymns  of  the  Apostolic  Church.     With  Biographical  Notes. 

Hymns  from  the  Morningland. 

Hymns  from  the  Greek  Office  Books,  together  with  Centos  and  Sug- 
gestions. 

Hymns  from  the  East. 

Dr.  Neale's  invaluable  "Hymns  of  the  Eastern  Church"  is,  unhappily, 
out  of  print. 

BOOKS  FROM   ROMAN  AND  PROTESTANT 
STANDPOINTS 

The   Orthodox   Eastern   Church.     By   A.   Fortescue.     Price,   $2.25;  by 
mail  $2.35. 
Full  of  information  but  is  written  from  an  ultra-Papal  standpoint. 

The  Greek  and  English  Churches.     By  Rev.  Walter  F.  Adeney,  D.D. 
International    Theological    Library.     Price,    $2.50;  by    mail    $2.70. 
Full  of  information  and  strives  to  be  fair  but  contains  too  much  Prot- 
estant bias. 

STANDARD   HISTORICAL  WORK  USEFUL  FOR 
SECULAR  SETTING  OF  THE  SUBJECT 

Finlay's  History  of  Greece.     From  its  Conquest  by  the  Romans  (B.  C. 

146  to  A.  D.  1864).     Edited  by  H.  F.  Tozer.     7  vols.,  $19.50;  by 

mail  $21.00. 
The  first  two  volumes  of  the  above,  carrying  the  history  to  A.  D.  1057, 
may  also  be  obtained  in  "Everyman's  Library,"  library  edition,  cloth,  35  cts. 
per  volume;  postage  8  cts.  additional. 

Orders  for  any  of  these,  at  wholesale  or  retail,  direct  or  through  booksellers, 
will  be  filled  by 

THE  YOUNG   CHURCHMAN   COMPANY 

Milwaukee,  Wis. 

Publishing  Agents  for  the  American  Branch  of  the  Anglican  and 
Eastern-Orthodox  Churches  Union 


120 


This  book  is  due  two  weeks  from  the  last  date  stamped 
below,  and  if  not  returned  at  or  before  that  time  a  fine 


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